An Exposition Upon Colossians, Biblical commentary 1 · Chapter 1 · Verse 4

An Exposition Upon Colossians · Biblical commentary 1 · Chapter 1 · Verse 4

p. 22Verse 4.

Since we heard of your faith in Christ Iesus, and your louelove towards all Saints.

Verse 5.

For the hopes sake which is laid vp for you in Heauen.

IN these words and the rest that follow to the 12. Verse, hee doth particularly explicate the two signes of affection: first, he sets downe his Thankesgiuing to Verse 9. secondly, he prayes, Verse 9. to 12. In the Thankesgiuing hee giues thankes for their Graces in these words: secondly, for the meanes of grace in the rest of the words to the 9. Verse.

Their Graces are three; Faith, LoueLove and Hope.

1Of Faith.] In the handling of the Doctrine of Faith, I consider it: First, in the coherence,Diuers things concerning Faith, noted from the coherence. as it stands in the Text: Secondly, as it is in it selfe apart from that which went before or comes after. From the generall consideration of the Coherence I obserue, First, that we can neuer be reconciled to God, or attaine the chiefe good without Faith, Without Faith it is vnpossible to please God ttHeb. …1.6.Heb 1:6. Therefore it is good for vsus to proue our selues, whether we be in the Faith, and to know whether Christ be in vsus except wee be reprobates uu2 Cor 13.5.2 Cor 13:5.

p. 23Secondly, this Faith is not naturall: wee are not borne beleeuers, we are 2all concluded vnderunder sinne, and kept vnderunder the Law, and shut vp to Faith afterwards to be reuealed xxGal 3.22.23.Gal 3:22Gal 3:23. It is the worke of God; yea, of the power of God yy2 Thes. 1.11.2 Thess 1:11: It is the gift of God zzEphes. 2.8.Eph 2:8: All men hauehave not Faith aa2 Thes. 3.2.2 Thess 3:2: It must be gotten with much striuing bb1 Tim. 6.12.1 Tim 6:12. As not by nature, so not by naturall meanes: and therefore wee must seeke for better grounds, then I hauehave beene alwayes thus: neyther will it auaile thee to shew thy education, ciuilitie, morall vertues, outward holinesse, &c.

Thirdly, whatsoeuer we gaine by the word of God, if we gaine not Faith 3and LoueLove, all is vaine; Knowledge is vaine, Zeale is vaine, &c. therefore it behooueth vsus to gather in our thoughts, and to minde that one thing that is necessarie.

Lastly, though Nature deny strength to beare, or power to giuegive this grace, 4yet there is power in the word of God preached, to beget euen Faith as well as other Graces:Rom. 10.17. Gal. 3.2.5.Rom 10:17Gal 3:2Gal 3:5 Faith commeth by hearing, &c. Rom. 10.17. and Gal. 3.2.5. he saith, They receiued the Spirit, by the hearing of Faith preached, &c. Heare, and your soule shall liue. Esay 55.4.Isa 55:4Esay 55.4.

Thus much of the Doctrines from the Coherence.

That the nature of this grace may appeare, the seuerall acceptations of the word, the sorts, obiects, parts and degrees of it must be considered. Faith is in Scriptures diuersly taken:The acceptations of the word Faith. sometimes it is giuen to GOD, and signifieth his faithfulnesse in his promises, as Rom. 3.3. Shall their vnbeliefe make the faith of God of none effect. And when it is giuen to man, it is taken: First, for Fidelitie, as it is a vertue in the second Table Mat. 23.23. Secondly, sometimes it is taken for the Doctrine of Faith, Rom. 12.6. according to the Analogie of Faith. Thirdly, sometimes for Profession of Religion; thus Elimas is charged to hauehave laboured to turne the Deputie from the Faith, Acts 13.8. Fourthly, sometimes for Christ himselfe, by a Metonimie, who is both the obiect and cause of Faith, Gal. 3.25. Fiftly, for Knowledge onelyonly: thus the Diuels are said to beleeue, Iames 2. Sixtly, for the gift of working Miracles: If I had all Faith, so as I could remoue mountaines, &c. 1 Cor. 13.3. Lastly, for that grace by which felicitie and the chiefe good is applyed; and thus it is called the faith of Gods Elect, Tit. 1.2. and by Diuines, iustifying Faith.

Secondly,The sorts of Faith. there are diuers sorts of Faith: I will not speake of Faith generall or speciall, infused, or acquired, formed and vnformed, but leaue them to the troublesome Schoole-men; onelyonly I rest in the vsuall distribution which hath ground in Scripture: thus Faith is Historicall, Temporary, of Miracles, and iustifying.

First,Historicall Faith. Historicall Faith is to beleeue the doctrine of the word of GOD to be true: and therein is supernaturall, and differeth from all humane knowledge whatsoeuer; neyther is it in the power of Nature alone to perswade men that the Scriptures are Gods Word, further then the remnants of Gods former Image doe giuegive a glimpse of it, and is cleared by the spirit of generall illumination.

This Historicall Faith doth both vnderstand the Doctrine, and giuegive assent that it is true, yet doth not iustifie: and therefore their case is so much the more fearefull, that hauehave not so much as their ignorance any way redressed, nor gotten so much as any knowledge by the Word of God.

Secondly,Temporary Faith. Temporarie Faith goeth yet further: for, such as hauehave that Faith doe not onelyonly get knowledge, and yeeld assent to the truth, but also professe the truth with some earnestnesse, not sticking at it, to giuegive their names in some more speciall manner then others, to a respect of Religion; yea, they reioyce inwardly in the doctrine of the Word▪ and lastly, bring forth some kinde of fruit,Luke 8.13. Heb. 6.4.5.Luke 8:13Heb 6:4Heb 6:5 and amend some faults, onelyonly because the Word of GOD would hauehave them so to doe. Therefore is this Faith vnprofitable, because p. 24they neuer had the particular assurance of Gods fauour in forgiuenesse of sinnes, nor will be brought to dislike, much lesse to humble their soules for those speciall sinnes wherein they hauehave transgressed, but nourish some one particular presumptuous sinne or sinnes, which raigning in them doth wholy engrosse and take vp that inward worship which is due to God onelyonly. And this is the Faith of our better sort of people.

Faith of Miracles.Thirdly, Faith of Miracles was that Faith by which many in the Primitiue Church were able to worke Miracles, and was of two sorts: eyther Faith to heale, or Faith to be healed: this Faith may be in such as are reprobates, as Mat. 7. some shall say, HaueHave wee not cast out Diuels by thy name? to whom Christ shall answere, Depart, I know you not.

Iustifying Faith.Fourthly, but that Faith in the enioying of which is comfort for euermore is iustifying Faith. The nature of this Faith will appeare if wee consider:

The Obiects of it.

The Parts of it.

The Degrees of it.

The obiects of Faith.First, of the Obiects: this Faith may be perceiued by that which it carryeth the minde vntounto, and from which it seeketh the comfort of the chiefe good: and thus the Obiect is three-fold.

The Merits of Christ.

The Promises of God.

The Prouidence of God.

So that, wouldest thou trie thy Faith? consider then what it is that thou makest thy refuge, and the foundation of thy comfort. What is it that thou most labourest after? is it the assurance of Gods fauour, by the application of Christ? is it the distinct applying of such and such promises of life in Scripture? dost thou liue by thy Faith in the course of life? if so thou hast met with the right Faith, without Christ it is not possible to attaine the chiefe good, neyther is it enough to beleeue that Christ dyed for sinners, &c. vnlesse we labour in the day of our visitation, for the certaine and particular apprehension of the efficacie and merit of Christs righteousnesse, for the particular assurance of Gods fauour in remitting such and such our transgressions. And because it is not easie at all times to discerne by the working of the Spirit of Adoption, the imputation of righteousnesse from Christ, therefore hath the Lord discussed the cases of conscience so comfortable in Scripture, that if men examine themselues before the conditions of God promises, they may finde in diuers of them the cleare determining of their estate. Here may be iustly taxed the grosse ouer-sight and securitie of many, otherwise the deare Seruants of God, that are no better acquainted with the promises of life, vponupon the truth of which depends their happinesse, and both present and future comfort. And lastly, by the same Faith, whereby the iust are saued, by the selfe-same they liue in the course of life in this world: the ground of his Faith for his preseruation, is the prouidence of his God, whiles the men of this world wonderfully please themselues in sacrificing to their nets, ascribing in their affections, the stay of their maintenance, vntounto their labour, friends, inheritance, &c.

The Parts of Faith.Secondly, that the nature of this Faith may yet be further opened, the Parts of it must be considered. Faith is eyther in the minde, or in the heart; and by the change of both it may be discerned.

Faith in the minde.In the minde it shewes it selfe in two things: Knowledge, Iudgement.

There is something in the very illumination of the Vnderstanding of the Saints, which is of the nature of Faith. Hence it is that the Prophet Isay saith of Christ,Isay 53.11.Isa 53:11 By his knowledge he shall iustifie many: that is, make iust.

p. 25Iudgement is eyther of truth or of goodnesse.

Iudgement of truth, is, when we giuegive glory so farre forth to the way of life, and the meanes of Reconciliation, that our hearts being conuinced, our vnderstandings doe clearely resolue, that this is the way to be happy, and no other.

Iudgement of goodnesse, is, when wee doe not onelyonly beleeue the Doctrine of happinesse to be true as before, but to be the onelyonly good tidings our hearts can rest vponupon.

Faith,Faith in the heart. as it shewes it selfe in the heart, stands in three things.

Desires.

Fiduce or Confidence.

Perswasion, or Apprehension and Application.

It may not be dissembled,Desire to beleeue is of the nature of faith. that there are in the world many definitiues or descriptions of Faith, such as doe not comprehend in them that onelyonly thing which is the chiefe stay of thousands of the deare Seruants of God; and that is, Desires, which may not be denyed to be of the nature of Faith. I expresse my meaning thus: that when a man or woman is so farre exercised in the spirituall seeking of the Lord his God, that he would be willing to part with the world, and all the things thereof, if hee had them in his owne possession, so that by the Spirit and Promises of God he might be assured, that the sinnes of his former life, or such as presently doe burthen his Soule, were forgiuen him; and that hee might beleeue that God were now become his God in Christ: I would not doubt to pronounce that this person (thus prising remission of sinnes at this rate, that he would sell all to buy this Pearle.) did vndoubtedly beleeue, not onelyonly because it is a truth (though a Paradoxe) that the Desire to beleeue is Faith: but also because our Sauiour Christ doth not doubt to affirme that they are blessed that hunger and thirst after righteousnesse▪ Mat. 5.6. Reuel. 21.6. Psal. 10.17.Matt 5:6Rev 21:6Ps 10:17because they shall be satisfied. And, to him that is a thirst, I will giuegive to drinke of the water of life freely. And Dauid doubteth not to say, The Lord heareth the desires of his poore.

Fiduce, or Confidence in the hart, is a part of Faith, and shewes it selfe in this, when the Soule resteth vponupon Christ, and the Promises of God, as the onelyonly ground of all that happinesse which he must euer get vntounto himselfe.

Perswasion, or an apprehending application is the last thing in Faith, and that in the beginnings of Faith, is more in the power of the Spirit then in the sence and feeling of the conscience; yet herein it appeares, that though the Soule be tost with many temptations, and feares, and terrors, yet more or lesse, one time or other, they are much refreshed with a sweet ioy arising they know not how, from the very perswasion, that they belong to God in and for Christ.

So that if wee would try our Faith, we must examine what Knowledge we hauehave gotten, what Iudgement of the way of life, what Desires wee hauehave of remission of sinnes, how our hearts are setled, and what it is that supports vsus.

There are two Degrees of Faith,The Degrees▪ foreign. a weake Faith, and a strong Faith: a weake Faith is described before, for all the former parts of Faith are found in the weakest Faith that is: a strong Faith hath in it a certaine and full assurance of Gods fauour in remission of sinnes, so as doubts and feares are stilled and ouer-come; and such was the Faith of Abraham, commended Rom. 4.18.19. 20.21. and this Faith may be attained vntounto by all sorts of the Seruants of God, if they liue and may vse the benefit of the ordinances of God; yet a grosse fault in the definition of Faith, as it is made by many, must be carefully shunned, and that is, that they make the Genus to be a full assurance which is onelyonly proper to a strong Faith and is not vsually found in the weake Faith, and yet that Faith is such as doth iustifie for the present, and will saue for euer.

p. 26The Benefits come by Faith.And that we may be affected with an holy desire after this necessary grace, two things are further to be considered.

1 The Benefits men might hauehave by Faith.

2 The wofull estate of those that want it.

The Benefits may be ordered into fiue ranckes.

1 What Faith deliuereth vsus from.

2 What it preserues vsus against.

3 What the weakest Faith getteth.

4 What we might get if we laboured for a greater growth in Faith.

5 How it fits vsus for heauen.

For the first: Faith doth deliuer vsus;

1First, from the darkenesse and blindnesse wee liued in before; Whosoeuer beleeueth in mee shall not abide in darkenesse. What Faith deliuereth vsus from. Iohn. 12.46. Isay 25.8.John 12:46Isa 25:8Wee no sooner by Faith taste of the Bread of life, but the vaile of ignorance, which naturally couereth all flesh, is torne and rent, as the Prophet Isay sheweth notably, Isay 25.8.

Secondly, it deliuers vsus from those wofull euils, which as so many abhominations, 2doe defile both the Vnderstanding and Affections: Faith purifieth the heart. Acts 15.9.Acts 15:9No wonder though men be continually surcharged with euill thoughts, and most vile affections, and strange euils within, seeing we are so hardly gotten to set about the earnest labour after spirituall application of the merits and righteousnesse of Christ, which righteousnesse neuer can be imputed by Faith, but it is infused by the Spirit of Sanctification at the same time. Neyther is there any more clearer testimonie of the want of iustifying Faith, then the continuall preuayling of euill thoughts and affections.

3Thirdly, it deliuers vsus from the Law, not onelyonly from the Ceremoniall Law, and other beggerly Rudiments, but also from the Morall Law in two things onelyonly; first, from the Curse of it, which is wholy taken away by the imputation of Christs Passion: secondly, from the Rigour of it; so that, as it is commanded in the Gospell, it may not exact of Beleeuers an impossible perfection, but onelyonly an Euangelicall and accepted vprightnes: we are not now vnderunder the Law, Rom. 6.Rom 6but vnderunder Grace, as the Apostle shewes in the Epistle to the Romanes and Galathians at large. And hence it is that the same Apostle saith, that the Law is not giuen vntounto a righteous man, 1 Tim. 1.9.1 Tim 1:9but vntounto the lawlesse and disobedient, meaning that so long as wee continue in our naturall estate, so long wee hauehave this, as one part of our miserie, that wee are lyable to the Curses and impossible Exactions of the most righteous Law, but from the time that we are effectually called, and gathered vntounto CHRIST, we are not vnderunder the Law in these two respects, which is an admirable mercy.

4Fourthly, Faith deliuers vsus from the power of the first death, being by Nature dead in sinnes and trespasses, Iohn 5.29.John 5:29hauing no more sence of the things that belong vntounto the Kingdome of Christ, then a dead man in nature hath of the benefits of life.Ephes. ….2. By the power of Faith eternall life is begunne here, which is called while we liue here, the life of Grace, and after death is stiled by the name of the life of Glory.

Iohn 3.16.John 3:16Lastly, it deliuers men from eternall destruction, for Whosoeuer beleeueth in him shall not perish.

Thus of the first sort of benefits.

Secondly, Faith hath a power to preserue vsus, and, that in three things.

1First, it preserues from many fearefull spirituall diseases in the soule: hence commeth that Metaphoricall speech of being sound or whole, Tit. 1.13.Titus 1:13or heathfull in the faith. Heb. 10.39.Heb 10:39Hence, that he saith, Wee follow Faith vntounto the conseruation of the Soule. Heb. 10.39.

p. 27Secondly, it preserues vsus against the vse of ill meanes: for, He that beleeueth 2maketh not hast. Isay 28.16.Isa 28:16Herein is a speciall tryall of Faith, and is a worthy testimonie of vprightnesse, when men can so rest vponupon God, that they will not be entangled with those profits that eyther the time makes vnseasonable, as the Sabbath, or the meanes make sinfull, as deceipt, lying, &c. but can chearefully beleeue, that the same God that now tries him with the occasions of profit in such time and manner, can giuegive him as much profit at a lawfull time, and by lawfull meanes. It is most difficult for an vnsanctified minde to forbeare eyther time or meanes when profit and pleasure intise.

Lastly, how miserable is our life here many times in respect of the temptations 3with which Sathan doth fire vsus?Ephes. 6.16.Eph 6:16 Now if there were in vsus conscionable respect of certaine application of Gods fauour, there is a secret power in Faith, as an Helmet, not onelyonly to keepe off, but extinguish the fiery darts of the Diuell. And the true reason why our life is continually assaulted, and why the world lyeth vanquished vnderunder a thousand miseries, is onelyonly because men doe not labour for a particular assurance of Gods louelove in CHRIST, which being once had, wee should soone see an happy victory ouer the World, Hell, and Death, in respect of the beginnings of many heauenly contentments.

In the third place we are to consider the benefits which the weakest Faith 3obtayneth: and they are especially sixe.

First, it iustifies and giues vsus a portion in the most meritorious intercession 1of Christ at the right hand of God; it is no sooner had but it makes the sinner iust before God: this is eueryevery where proued.

Secondly, it gathereth men into the family of Abraham, and that as Sonnes, 2yea,Gal. 3.7.9.Gal 3:7Gal 3:9 the least Faith makes a man blessed with faithfull Abraham, so that if Abrahams case were happy, then is eueryevery Childe of God so.

Thirdly, it makes men not onelyonly the Sonnes of Abraham, but the Sonnes 3of God also by Adoption. Iohn 1.12.John 1:12As many as receiued him, to them he gaue power to be the Sonnes of God, euen to them that beleeue in his name.

Fourthly, by Faith the Sonne of God, by an invtterable presence, doth 4dwell in the hearts of the Sonnes of men. Ephes. 3.16.Eph 3:16Ephes. 3.16.

Fiftly, the meanest Faith, that is a true Faith, doth euer come attended with 5many holy Graces:Acts. 24.25.Acts 24:25 and therefore to dispute of Faith, is to dispute of Temperance, Righteousnesse, &c. Acts 24.25.

Lastly, Faith according to the measure of it, is the foundation of all the 6hope that makes men happy:Hebr. 11.1.Heb 11:1 therefore it is called the ground of the things which are hoped for, and the euidence of things not seene.

Fourthly, if men would labour for the increase of Faith, and once get a 4certainetie concerning Gods fauour, they might enioy many blessings more then they doe, euen in this life.

First, it might be vntounto vsus according to our faith: what greater indulgence can 1be desired from God?Mat. 9.29.Matt 9:29

Secondly, men might liue by their Faith, that is, they might hauehave from 2their Faith continually arguments both of comfort and direction,Heb. 2.5.Heb 2:5 euen in their carriage about the things of this life.

Thirdly, wee might hauehave the sence of peace with God, accesse vntounto Grace, 3wherein we might stand,Rom. 5.1.2.3.4.5.Rom 5:1Rom 5:2Rom 5:3Rom 5:4Rom 5:5 and be filled with ioy in the hope of the glory of God to be reuealed; yea, to be made able to hold vp their heads, and reioyce in afflictions, &c.

Fourthly, there is a power in Faith to put such life into the sacred Scriptures, 4that they would be able to make vsus wise, 2 Tim. 3.15.2 Tim 3:15euen to saluation.

Fiftly, how hard a thing it is for the Creature to hauehave accesse vntounto the 5Creator with any boldnesse or confidence, the lamentable experience of the world shewes; insomuch that the Apostle saith, we are naturally without God p. 28in the world, Ephes. 3.12.Eph 3:12able to minde any thing, and to effect any thing but God. But now this which is vnpossible to Nature, is become possible to Faith, as the Apostle shewes, Ephes. 3.12. And how vnspeakeable a mercy it is to hauehave a comfortable communion with God, and easie accesse for our prayers, the Saints may conceiue but not vtter.

6Sixtly, by Faith wee might be able to ouercome the world; so as wee might easily contemne the glory of earthly things,1 Iohn 5.4.1 John 5:4 the Millions of euill examples and scandals, the thousands of temptations, allurements, disswasiues, letts, and impediments, which the world casteth in our way, and with which wee are often entangled, insnared, and many times most shamefully vanquished, to the dishonour of God and our Religion, the wounding of our Profession and our Consciences, &c. If men had that power of Faith which the ordinances of God were able to giuegive, how might they astonish Epicures, Papists and Atheists, which now differ little from them?

7Seauenthly, Faith would euen make our friendship and mutuall societie a thousand times more comfortable then now it is,Rom. 1.12.Rom 1:12 as the APOSTLE intimates, Rom. 1.12.

8Eightly, by Faith wee might worke righteousnesse, and attaine to innocencie of life,Heb. 11.33.34.Heb 11:33Heb 11:34 we might receiue the Promises, with all those sweet comforts contayned in them, which are matters of as great wonder, as to subdue Kingdomes, to stop the mouthes of Lyons, &c.

9Ninthly, Faith would make vsus to contemne the pleasures of sinne, and account affliction with Gods people better then perfection of pleasure for a season, Heb. 11.25.Heb 11:25as it is obserued in Moses, Hebr. 11. whereas now eueryevery base delight is able to captiuate our affections, and wee hauehave scarse strength to stand against one temptation.

10Tenthly, Faith by continuance in the Word of God, would make vsus free, euen Gods spirituall free-men ▪ Iohn 8.32.John 8:32so as wee should clearely see that no naturall Prentise or Bond-slaue could finde so much ease and benefit by his release, as wee might by Faith.

11Lastly, we might hauehave the cleare apprehension of the remission of all our sinnes past, as is manifest, Rom. 3.25. Acts 10.43. onelyonly for sinnes to come, God giues no acquittance before there be a debt, and the discharge sued out.

5And as Faith furnisheth, or would furnish men with these wonderfull benefits in this life, so it prouideth an assurance of an immortall inheritance in heauen for all eternitie, as these places shew, Acts 26.18. Iohn 6.47. 1 Pet. 1.9. 2 Thes. 1.10. with many other.

Thus much of the benefits by Faith.

Quest.Obiect. Oh, but what if men doe not beleeue? Ans. First, I might answere that it is yet a comfort,Ans. that though thousands neglect Faith, yet their vnbeleefe cannot make the faith of God of none effect: The miseries of such as hauehave not Faith. Rom. 3.3.Rom 3:3though the whole world contemne the doctrine of Faith, and please themselues in their spirituall securitie, yet God knowes how to shew mercy to his seruants that desire to beleeue in him and feare before him.

2Secondly, I read in S. Marke that CHRIST meruailed at their vnbeliefe; and iustly,Marke 6.6.Mark 6:6 they were affected with his doctrine, it was confirmed by miracles, and yet they beleeued not: we miserable men are a wonderment to God, Christ, and Angels, and an astonishment to Heauen and Earth for our incredible incredulitie.

3Thirdly, I reade in S. Mathew, that hee did no great workes there for their vnbeliefe sake. Math. 13.58.Matt 13:58Surely wee are iustly debarred the benefit and comfort of many of the workes of God▪ which might discouer the glory of his goodnesse to vsus, onelyonly because of our vnbeliefe.

p. 29Fourthly, if the Iewes were cut off for their vnbeliefe, being naturall branches, 4and such as God had reason to fauour as much as any people vnderunder the Sunne,Rom. 11.20.Rom 11:20 how fearefull then is the case of many of vsus, that can hauehave no other standing then by Faith?

Fiftly, …othing is pure to the vnbeleeuing.

Sixtly,Titus 1.15.Titus 1:15 If we beleeue not, we cannot be esbtablished.

Seauenthly, if men refuse to beleeue when they hauehave the meanes of Faith, 6their sentence is already gone out,Isay 7.9.Isa 7:9 He that beleeueth not is condemned already.

Eightly, It is a matter of ease and profit, and pleasure, to liue in sinne, 7especially some sinnes:Iohn 3.18.John 3:18 but what is it to dye in them? Except that yee beleeue that I am hee, Iohn 8.24.John 8:24yee shall dye in your sinnes.

Ninthly, consider the contrary to the Benefits before; if we get not faith, 9we abide in darknesse, we are vnderunder the rigour and curse of the Law, subiect to the dominion of hart pollutions, dead in sinne, full of spirituall diseases, hasting to euill meanes, pierced through with fierce temptations, wicked in Gods account, not iustified, neyther the Seede of Abraham nor of GOD, without CHRIST, without hope of immortall blisse, without peace with God, comfort in afflictions, without Grace, without communion with God. The Scriptures (while we are in this estate) are but as a dead Letter, we are easily ouercome of the World, vnconstant in Friendship, without the Couenant of Promise, entangled with eueryevery pleasure and baite, and as Bond-slaues, abiding in the guilt and power of sinnes past.

Lastly, how fearefull are those threatnings, Marke 16.16. Reuel. 21.8. Heb. 3.12.

There remaine yet foure things to be further considered:The Incouragements to beleeue.

1 The Incouragements to beleeue.

2 The Letts of Faith.

3 How Faith may be knowne.

4 How farre short the Faith of the common Protestant is.

For the first: wee hauehave many Incouragements to beleeue:

First, because wee hauehave a Sauiour, in respect of merit, both in suffering 1and dying, able to deliuer vsus, his Redemption being both precious and plentifull.

Secondly, hee is ready to make Intercession for vsus, at the right hand of God. 2when wee set our selues in any measure to seeke Gods fauour.

Thirdly, wee hauehave certaine and sure ordinances, vntounto which if wee seeke 3wee may finde.

Fourthly, what greater ioy to Angels or Saints, then the comming home 4of the lost Sheepe? none greater in the house of the Father, then the Prodigall Sonne returned.

Fiftly, there is no difficultie so great eyther in respect of sinne, or the 5meanes, &c. but it hath beene ouercome by eueryevery one of the Saints, to shew that wee may be cured and get Faith.

Sixtly, God maketh a generall Proclamation without exception of any 6in particular that will beleeue,Esay …5.1. Iohn 3.16.Isa 51 John 3:16 but he may be saued.

Seauenthly, Christ himselfe most graciously inuites men.

Obiect. Oh, but he doth not call me. Ans. He cals all, therefore he excepteth not thee:Mat. 11.28.29.30. Reuel. 3.18. Iohn 7.37.Matt 11:28Matt 11:29Matt 11:30Rev 3:18John 7:37 but least men should encourage themselues in sinfulnesse, hee addeth a limitation, All that are weary and heauy laden. If we can once finde that sinne is the greatest burthen that euer our soules bare, and that once wee could come to be weary of them,Obiect. we might hauehave comfort in Christ.

Obiect. Solut.Oh, but if I should take that course, I should lead a dumpish and Melancholy life.Obiect. Ans. It is a false imputation cast vponupon Religion and Christ, for the promise is,Solut. I will ease you.

Obiect. Obiect.Oh, but to exercise such a communion with God and Christ, p. 30requires so many graces that I can neuer get them.Solut. Ans. Learne of me, that I am lowly and meeke; as if he should say, Get this one grace which I my selfe hauehave laboured in; and thou maist continue in the ease and comfort once had from Christ without interruption. If men still thinke this imp…obable, he wils them to put it to tryall, and they should certainely finde rest to their Soules.

Obiect. 3.Obiect. Oh, but to be thus yoaked is a most irkesome and impossible seruitude. Ans. Solut.This he reiects as most false, and saith, My yoake is easie, and my burthen light, both in respect of the power of the meanes, and the secret comforts of God, able to support the Soule.

8Eightly, we are commanded to beleeue, and therefore it is a heauy sinne to disobey.1 Iohn 3.23.1 John 3:23

9Ninthly, yea God doth beseech men to be reconciled. Wonder at this admirable Clemencie in our God.2 Cor. 5.20.2 Cor 5:20 Nay, then perish and that iustly, if so great and infinite goodnesse cannot perswade. These things should the rather affect, if we consider who it is, that proclaimeth, inuiteth, commandeth, beseecheth; namely, GOD who is able to doe it, and speakes out of his Nature. If a couetous man should offer vsus any great kindnes, we might doubt of performance, because it is contrarie to his nature; but it is not so with our God, his name is gracious, and his nature is to be faithfull in performance where he hath beene true in offer or promising.

Thus much of Incouragements.

The letts of Faith.The hinderances of Faith follow to be considered of. The letts of Faith are sometimes in the Minister, sometimes in the People.

Letts in the Minister. Rom. 10.Rom 10Ministers are guiltie of the want of Faith in their Hearers: First, when they teach not at all, because Faith cannot be had without hearing. Secondly, if wee teach not Faith, and that plainely; if they intend not the chiefest part of their labours to informe men in the doctrine of Faith (vnderunder which is contayned the whole doctrine of the Sinners reconciliation with his God) though they informe manners both for Pietie and Righteousnesse, and busie themselues in other contemplatiue Diuinitie, yet hauehave they not answered their Calling, but are wofull hinderances of Faith in the hearers.

Letts in the People.Secondly, in the People Faith is letted three wayes:

1 By errors in their Iudgements.

2 By corrupt affections in the Heart.

3 By certaine things that befall their Conuersation.

There are fiue especiall Errors, with any of which whosoeuer is infected, Faith is letted.

First, when men thinke they are bound to follow their Callings, and to mind their worldly Imployments; and therfore cannot spend the time about thinking of Sermons,Luke 14.16.Luke 14:16 &c. Our Sauiour, Luke 14 16. in the Parable, showes, that though men giuegive Heauen fayre words, yet they take not a course to get it: but what letts them? Is it Whoredome, Drunkennes, Idolatry, Murther, breach of Sabbath, &c. No such matter, but onelyonly the abuse of lawfull profits and pleasures. What more lawfull then a Farme? what more honourable of all pleasures then Marriage? onelyonly obserue that the voluptuous person saith flatly, He cannot come: and the worldly man, I pray you hauehave me excused.

Obiect.Obiect. Oh, but I confesse, it were a great fault to leaue minding heauenly things, to get superfluitie and more then needes, as Farme vponupon Farme. But I want necessaries, if I had but sufficient my minde should not be so taken vp,Solut. &c. Ans. Our Sauiour shewes that this is no sufficient excuse, by bringing in the man that had bought his fiue yoake of Oxen, then which what could be more needfull, seeing hee could not follow his Husbandry without Oxen?

p. 31Secondly, a second Error letting Faith, is a close opinion of merit, which 2stickes fast in our nature.

Thirdly, Faith is hindered, when the Minde is fore-stalled with an opinion, 3that an outward seruing of God will serue to bring them neare enough to God.Psal. 50. Esay 1.Ps 50Isa 1 If they heare Seruice and Sermons, and receiue the Sacraments, &c. they hauehave done so much as they thinke is enough.

Fourthly, many therefore neuer labour to get Faith, because they thinke 4it is impossible to take any such course, that they should get any assurance of the remission of their sinnes in this life, or if it be possible for others, yet it is not for them.

Lastly, others thinke it possible to be had, and it is good to be humbled 5so farre as to seeke it with teares and prayers; and they thinke they doe well that will not giuegive ouer, till they hauehave comfort that way, but yet they thinke all this adoe vnnecessary, and that they may be saued without it.

In the Heart Faith is letted fiue wayes.Letts in the heart.

First, when men nourish the secret euils of their hearts, both in thoughts and affections, and make not conscience to repent for them. An euill heart is alwayes an vnfaithfull heart;Heb. 3.12.13.Heb 3:12Heb 3:13 therefore men are exhorted to take heede of being hardened through the deceitfulnesse of sinne.

Secondly, Worldlinesse is a great lett of Faith, when men alone suffer their thoughts and affections to be taken vp with continuall minding of things here below, though they cannot be charged with any great couetousnesse.

Thirdly, there is in mens affections an vnwillingnesse to part with worldly pleasures and delights, and they are loath to lose their credit with their carnall friends, which they say they must doe if they take this course.

Fourthly, the world is full of common hope and presumption of Gods mercy: men say, God is mercifull, when they hauehave neyther comfort from the Promises of God, nor ground of assurance, nor witnes of the Spirit of Adoption.

Fiftly, Faith is letted, and men are kept from vsing the meanes to get Faith, and to seeke God while he may be found, onelyonly through a feare least if they should examine themselues, and search whether they had a true faith or not, they should finde they had none, and then they should be troubled, and driuen vntounto Melancholy despayre, &c.

Lastly,Lets in conuersation. there are some things in mens carriage which greatly lett and hinder Faith.

First, a prophane contempt of the word of God, eyther men will not heare, or 1but by starts, or they attend not, or not apply it to themselues, or not meditate of the doctrine afterwards, or not labour for the power of it in practise, &c.

Secondly, the example of the multitude hinders much aaMath. 7.13.14 Luke 13.23.24.Matt 7:13Matt 7:14Luke 13:23Luke 13:24, especially the example 2of wise-men and great-men in the world bbIohn 7.45. to 50.John 7:45–50.

Thirdly, some when they goe about the duties of Mortification and Faith, they are turned off before they get Faith; eyther because they finde hardnesse of heart, or are ouer-charged with temptations or doubts of audience 3and acceptance, and that God will neuer looke after such broken desires, &c. or else because they hauehave not comfort presently, they grow desperate and say they shall hauehave none at all, or else are vanquished with thoughts of Atheisme iniected, which many times preuailes so strongly, that they can hardly be recouered againe to any care to labour for Faith, till eyther bitter crosses or feare of Death or Hell awaken them.

Lastly, Closenesse is a great cause of want of Faith, when people will not discouer their doubts and feares, especially to their Pastors being wise and mercifull, and yet know not what to doe, and cannot get information from publike hearing. Here may be taken vp a iust complaint of the strangenesse p. 32betweene the Shepheards and the Flockes: the one thinking hee hath done enough if he preach to them, and the other if they heare him.

There remaines two Vses of this Doctrine of Faith.

Vses.First, seeing there are diuers sorts of Faith, and that many benefits may be had by a true Faith▪ and seeing that on the other side, there are wofull effects of the want of Faith, &c. It should teach vsus to try whether wee hauehave Faith or no: and that this may be knowne, we must vnderstand;

The signes of Faith.First, that before Faith can be wrought, the heart must be mollified by afflictions, by the continuall dropping of the word of God, by the knowledge of our miserie, by Legall feare, or lastly, by terrors from God.

Secondly, before Faith can appeare, Repentance will shew it selfe, and that especially in two things:

First, in godly Sorrow for sinne past.

Secondly, in the change of the thoughts, affections and life.

As for godly Sorrow, it may not be denied, but that it may be without terrours in some, but neuer so easie in any, but these three things are true: 1. That they grieue because they cannot grieue. 2. They hate their speciall sinnes. 3. They reforme both inwardly and outwardly.

Thirdly, Faith, after the softning of the heart and Repentance, shewes it selfe in sixe things: First, in an honourable opinion ready to beleeue all the word of God, though it make neuer so much against our pleasure or profit. Secondly, by the Combate betweene the flesh and spirit. Thirdly, by the holy Desires after remission of sinnes, and holinesse of life, witnessed by constant Prayers, and diligent vse of the meanes. Fourthly, by a fixed Resolution, reposed vponupon the way of God, though they finde not comfort presently. Fiftly, by the forsaking of the world, and pleasures of sinne ccHeb. 11.25.Heb 11:25. Lastly, by the purging out of the euils of the thoughts and affections ddMat. 5.7. Acts 15.9.Matt 5:7Acts 15:9. As for Ioy, Peace, Thankefulnesse, Admiration, LoueLove, and Desire to conuert others, &c. they belong to Faith growne, not so apparantly to Faith begunne.

Vse. 2. The defects of the common Protestants Faith.Lastly, here might iustly be taxed the defects and wants that are found in the common Protestant. The Faith of the Protestant at large, is faultie: First, because hee knowes no time of spirituall birth, and yet he can tell to a day when he was borne in nature. Secondly, they seeke not vntounto the meanes spirituall to get Faith. Thirdly, they rest in other things in stead of Faith, as Knowledge, Hope, &c. Fourthly, their Faith is commonly eyther Historicall or Temporarie; for eyther it is enough to beleeue that Christ dyed for sinners, or else if they beleeue the Articles of the Creede to be true, and be no Papists, but sound in the matter of Iustification, and receiue the Sacrament, especially when they are sicke, all is well, or if they beleeue the word of God to be true, or especially if they can be willing to heare Sermons, &c. Fiftly, they regard not Gods promises to apply them, nor to liue by Faith, they hold both to be absurd. Sixtly, they want the iudgement that Diuines call the Iudgement of goodnesse. Lastly, they doe not beleeue that application is of the nature of Faith.

Heard of.] In that their graces are heard of, and by seuerall relation the fame of them is spread, foure things may be obserued.

Obser. 1. Grace will be heard of, and obserued, if it be true Grace.1 It is hard to hauehave any sauing grace, but it will be perceiued and obserued, and that for diuers causes:

First, Grace cannot be without fruit externall, and by their fruit yee shall know them.

Secondly, God doth not ordinarily giuegive sauing Grace, but it is gotten in or after some great affliction. A man may get much generall knowledge, and goe farre in a temporary Faith, without any great paine or perplexitie, but the paines of trauaile doe vsually accompany the birth of any sauing Grace. p. 33Neyther is there any such hearkening after a childe borne in nature, as there is after an afflicted conscience now ready to be deliuered of any eternall Grace.

Thirdly, Grace cannot be receiued but it workes a great change and alteration 3of disposition and practise, of affection and carriage, it will worke an alteration generall, inward and outward. Now all this stirre in reforming is lyable to obseruation.

Fourthly, the Diuell vsually lyeth still whiles men please themselues with 4the effects of Historicall and Temporary Faith, because they feed presumption; but so soone as Iustifying Faith is got in the least measure, and workes by purifying both the heart and life from beloued sinnes (though it worke neuer so weakely) he bestirres himselfe and his agents by carnall counsell, temptations, reproaches, slanders, difficulties, and a thousand deuises, to make this birth painefull, and if it were possible, abortiue: the Flesh boyles, the Diuell darts fire by iniection, the World hatefully pursues and wonders at the sodaine restraint and retyring,Iohn 16. 1 Pet. 4.4. Esay 59.15.John 161 Pet 4:4Isa 59:15 if Men runne not into the same excesse of riot. Hee that restrayneth himselfe from euill maketh himselfe a prey.

Lastly, the Graces of God are like Lampes on a hill in a darke night, and 5like shining Pearles, and therefore cannot be hid.

Vse is,Vses. first, for confutation of their resolution that will serue God, but it must be secretly; they will be sincere, but they like not to doe it so as eueryevery body may note them; they will goe to heauen, but for ease, it must be in a fether-bed,Indiscretion not the cause of the reproaches and troubles of true Christians. and for closenesse it must be out of their Closets: these men meane to steale their passage; and these kinde of people commonly thinke, that the true cause why others are so talked of is, their indiscretion, and rash and needlesse thrusting out of themselues into obseruation; but in the whole businesse they deceiue themselues: for it is not possible to be friends with God and the World; to hauehave GOD, his Word, People, and Spirit, to witnesse to vsus, and to hauehave the World to praise and applaud vsus. And for Indiscretion, it is a preiudice let fall by the Diuell, and taken vp by carnall men without considering that reproachfull obseruation hath beene the lot of the wisest and holiest Saints that euer liued; yea, the portion of the Prince of the Saints. Secondly, it may be an especiall comfort to all the Seruants of God, that finde their names encountred with straying reports, and the World sodainely bent against them round about, when yet many times they rather finde purposes then practises of Grace. I say, they may gather comforts diuersly: first, it is the portion of all Gods people: secondly, it is a signe they are now no more carnall persons; for, if they were of the world, the World would not thus hate his owne: Iohn. 7.7.John 7:7thirdly, their prayses are with the Saints, and as now they taste of the cup of their affliction, so they shall reape the incomparable priuiledges of their communion.

A Question in the second place may be propounded: and that is how 2their Faith can be heard of?Quest. Ans. seeing it is an inward Grace, how it can so outwardly be knowne? Ans. Faith in it selfe hidden and secret, doth in people conuerted,Faith makes it selfe knowne diuers wayes. make it selfe knowne by certaine demonstratiue effects of it, as by Confession in time of persecution, when the defence of the truth in any part of it is required; by constant Profession, notwithstanding the scornes and disgraces of the World; by Victory ouer the World, when men retire themselues, and will not liue by example, contemne all earthly vanities, and vse the world as if they vsed it not; by their louelove to the word of God more then their appoynted food; by the reformation of their owne liues; by the exercise of Faith in their callings, not hasting to vse ill and vnlawfull meanes, not sacrificing to their owne nets; and lastly, by their louelove to Gods people.

Seeing Grace and Fame are companions, wee may learne that the surest p. 343way to get a good name,The surest way to get credit is to get Grace. Philip. 4.3. Mat. 18. Psal. 15.4. Psal. 16.3. Prou. 19.1.Phil 4:3Matt 18Ps 15:4Ps 16:3Prov 19:1 is to get Grace: for then their names are written in Heauen: they are knowne of Angels, they are imprinted in the hearts of Gods people. A good man honoureth them that feare God: And Dauid saith, They are the onelyonly excellent ones, and all his delight is in them: And of the same minde is Salomon, euen of the poore Childe of God, Prou. 19.1. Yea, they hauehave a name in the very conscience of wicked men, yea, their very enemies: which appeares in this, that they spend more thoughts about them then the greatest Potentate, and would gladly dye their death; yea, a faithfull man is honoured when hee seemes contemned. And on the other side, a wicked man is euer at the greatest in his owne eyes, and is not able to conceiue, that they that so much depend vponupon him, and crouch to him, should contemne him,A sinfull person is a shamefull person. as certainely they doe: for eueryevery sinfull person is a shamefull and vile person. Yea, so soueraigne and sure a meanes is Grace for the attayning of a good name, that it causeth the staines and blemishes of former infamous sinnes to be blotted out.Esay 25.8.Isa 25:8 When God takes away sinne in the Soule, hee will take away rebuke from the name. And this, God (that hath the hearts of all men in his hands) workes both wonderfully and secretly. Who doth not honour Dauid, Peter, Magdalene, and Paul, notwithstanding their great sinnes and faults?

4The last thing here to be inquired after is, whether it be not Vaine-glory to seeke fame and estimation,It is not alwaies vaine-glory to seeke fame. and to be heard of amongst men. Ans. It is not simply a sinne to seeke an honest report amongst men; let them contemne their names that meane to be allowed to liue in presumptuous sinne: A good name is better them riches. Ecol…s. Matth. 5. Phil. 2.Matt 5Phil 2And Christ commandeth that our light should shine that men might see our good workes. And the Apostle wils them to hold for the light of the word of truth in the middest of a crooked and froward generation. But glory is then vaine, Foure things make glory vaine.first, when it is sought in vaine things: secondly, when men seeke praise for the shew of that that is not: thirdly, when they make it the chiefe end of their actions: fourthly, when it makes men proud and vicious: otherwise it is an honest ioy that comes of a good name, and a reason to beare many crosses in other things patiently, where men may support themselues with this comfort of a good Name.

And of your LoueLove to all Saints.

HItherto of Faith, by which wee embrace CHRIST, the head. Now it remaines that I entreate of LoueLove, by which we embrace the SAINTS, the members. By the one wee are ioyned to Christ, by the other to the members of Christ.

Iohn 3.17.John 3:17LoueLove is either in God, or in man: In God it is an Attribute: in man an Affection, or a quality in the affection.

LoueLove is a vice three wayes.LoueLove, in man, is eyther a vice or a grace. It is a vice, when it is set vponupon a wrong obiect, or is disordered, and that three wayes; first, when wee louelove 1things vnlawfull as Sinne; secondly, when wee louelove things lawfull, but too 2much, as the World; thirdly, when LoueLove is turned into Lust, and so is the 3mother of Fornication, Adultery, Incest, and such like.

All louelove is a grace (for I omit bare naturall affections.) It is onelyonly in the Saints, and so they louelove, first, God and Christ, as the fountaines of all Naturall and Supernaturall blessings: secondly, they louelove the meanes of communion with God and Christ, and thus they louelove the word of God, Psalme 1.2. and thus they louelove the second appearing of Christ. 2 Tim. 4.8. thirdly, they louelove man, and so their louelove is eyther to all men, to their enemies, or to the Saints. Of this last heere.

Concerning this louelove to Gods children, if the coherence and the generall p. 35consideration of the words be obserued,Concerning louelove 7. things may be noted from the coherence. seauen things may be noted; first, that the louelove to Gods children, is a grace supernaturall as well as faith; Heereby we know that we are translated from death to life, because wee louelove the brethren. And againe, Let vsus louelove one another, for louelove commeth of God, and eueryevery one that loueth is borne of God. Obseruat. 1.Hence it is called, The louelove that God hath in vsus. Yea it is deriued from that pretious louelove wherewith God loued Christ.1 Iohn 3.14. 1 Iohn 4.7. 1 Iohn 4.16. Iohn 17.26.1 John 3:141 John 4:71 John 4:16John 17:26

Secondly, we must first be ioyned to Christ by faith, before wee can get any sanctified affection to man; all humane affections in carnall men want their true comfort, profit, and constancie, because they are not seasoned by faith in God;Obseruat. 2. til a man doe labor for his own reconciliation with God, he can neuer get a sound affection to Gods children, nor reape the heauenly priuiledges of communion with Saints.

Thirdly,Obseruat. 3. to louelove Gods children for any other respects, then because they are Saints, is a meere Naturall affection, not a Spirituall grace; a wicked man may louelove a childe of God, for his profit, pleasure or credit sake, for his company sake, or for his amiable qualities, in conuersing, & such like: but the right louelove,1. Iohn 5.1.1 John 5:1 is to louelove them, as they are sanctified, as they are begotten of God, and for Spirituall respects, and thus hee that giueth a Disciple a cup of cold water, in the name of a Disciple, Mat. 10.41, 42.Matt 10:41Matt 10:42shall not loose his reward.

Fourthly,Obseruat. 4. nothing can make more to the praise & credit of men then faith & louelove, the highest praise of a mans good estate is to be able to shew that he beleeueth his owne reconciliation with God, and that he loueth Gods children; He doth not say he was glad at heart when hee heard of their riches, honours, &c. But when hee heard of their louelove to the Saints, and their faith in Christ.1. Thessal. 3.6.1 Thess 3:6 The good tydings of the faith and louelove in the Thessalonians was a great consolation to Paul in his affliction, and all his necessities. No better newes can be brought him, and therefore hee prayes the Lord to increase them, not in riches and the pleasures of this life, but to make them abound in louelove one to an other.

Fiftly,Obseruat. 5. Galat. 5.6. Ephes. 6.23. 1. Tim. 1.14.Gal 5:6Eph 6:231 Tim 1:14 whosoeuer doth actually beleeue, doth actually louelove, they are inseperable companions; Faith worketh by louelove: Hence he wisheth the people not barely louelove, but louelove with faith: so as commonly they are together in the same degrees also: If no faith, no louelove; if a shew of faith, but a shew of louelove, if a purpose of faith, but a purpose of louelove; if a weake faith, a weake louelove; if an interrupted faith, an interrupted louelove; if often at oddes with God, often at iarres with men, they are begotten by the same seed, giuen by the same God, receiued by the same Saints, and lodged in the same heart.

Sixtly,Obseruat. 6. 1. Iohn 2.9, 10. 1. Iohn 3.16.1 John 2:91 John 2:101 John 3:16 there is no hope of heauen, if no louelove to the brethren; Hee that saith he is in the light, and hateth his brother, is in darkenesse vntill this time. And, Whosoeuer hateth his brother, is a man-slayer: And we know that no man-slayer hath eternall life,

Seuenthly and lastly,Obseruat. 7. he that loues one Saint truly, loues any Saint; and therefore the Apostle in the praise of their louelove commendeth it, for that it was towards all the Saints: to hauehave Gods children in respect of persons, is not to respect them at all aright; he that cannot louelove grace any where, loues not any for grace.

The vses of al these obseruations briefly follow;Vses. first, heere is reproofe, & that first of such wicked wretches as can louelove any but the Saints, these are in a wofull & damnable case, whatsoeuer their estate be in the world; secondly, of such as allow themselues liberty to hold Gods children in suspence, they do not hate them, but yet they will be better aduised before they be too forwards to ioyne themselues with them:1. Iohn 5.1.1 John 5:1 But let these be assured, that till they be loued, God will not be loued.

Secondly, heere we may make triall by our LoueLove to Gods children, both p. 36of our faith and hope; as also of our louelove to God; and lastly, the maner of our affection viz. for what wee louelove others. For naturall affection hath his naturall rewards: Lastly, the doctrine of louelove is a comfort two wayes, first, if thou beginne to louelove Gods children, it is a comfortable signe thou art not without louelove to God, and faith in Christ: secondly, it is a comfort against slanders, reproches, and molestations from wicked men; thou hast as much credit with them as God: if they loued God, they would louelove thee. It is a great comfort when a mans enemies be enemies to Religion,Note. sinceritie, and holines of life.

Thus farre of LoueLove in generall; In particular I propound foure things to be further considered: first, the nature of this grace: secondly, the reasons to perswade vsus to the conscionable exercise of it; thirdly, the helps to further vsus: and lastly, what defects are in the louelove the world commonly boasteth of.

1For the first, that the Nature of this sacred grace may be the better conceiued, two things would be weighed; first, what things ought to be found in our louelove;What things ought to be in our louelove. Seauen things ought to bee shewed in our louelove. Roman. 12.15. secondly, in what manner louelove is to be expressed.

And for the former of these two, true Christian louelove hath in all these, seuen graces or duties: first, Vprightnesse in our owne things, both in respect of Right and Truth: secondly, Peaceablenes in the quiet order of our conuersation: thirdly, Curtesie in needefull and louing complements: fourthly, tendernes in the things that befall others, so as wee can reioyce for them as for our selues: fiftly, Liberality: sixtly, Society: seuenthly, Clemencie: Concerning these three last dueties or branches of LoueLove, it will be expedient to adde something for further explication of them.

Liberalitie.Liberality is required, and it standeth of two maine branches; first, Hospitalitie, and then the workes of merciemercy, Hospitalitie is required in these places, Rom. 12.13. 1 Tim. 3.2. 1 Pet. 4.9. Hebr. 13.2. But this duety stands not in the entertainment of drunkards,Wicked hospitalitie. and vicious persons, or in keeping open house for gaming and such lewd sports and disorders, or in feasting of carnall men: for this is so far from being the praise of great men, as it is a most shamefull abuse▪ and one of the crying sinnes of a Land, able to pull downe the curse of God vponupon such houses, and such house-keeping; but Hospitalitie stands in the kind entertainment of strangers that are in want, Heb. 13.2. and in welcomming of the poore,True hospitatalitie. that are in distresses: and lastly, in the friendly, and Christian, and mutuall exercise of LoueLove, in inuiting of Gods children to our houses or tables.

Works of merciemercy.Workes of mercy are the second branch, and those are required of vsus as the needfull duties of our LoueLove: and these workes are eyther in temporall things, and so are Almes-deedes; or in spirituall things. LoueLove must shew it selfe in Almes-deeds, Roman. 12.13.that is, in distributing to the necessities of the Saints: in relieuing those that are impouerished and fallen into decay,Leuit. 25.26.Lev 25:26 by giuing or lending, though they should not be paid againe,Luke 6.35.Luke 6:35 vponupon the hope of a reward in heauen; and this to be done both to our power and without compulsion, for that will shew the naturalnesse of our LoueLove. 1 Cor. 8.3, 8.1 Cor 8:31 Cor 8:8Thus being ready to distribute and communicate, men may lay vp in store for themselues a good foundation against the time to come:1 Tim. 6.18, 191 Tim 6:181 Tim 6:19 and that that is well giuen will be a greater helpe in time of neede, then that that is spared and kept.

Spirituall merciemercy.There are workes of mercy also in spirituall compassion ouer the soules of men: and thus the poore may be mercifull to the rich, to wit, in labouring to winne them to religion and sinceritie, in praying, admonition, incouragements, and such like needfull duties: and these are the best workes of merciemercy that we can doe for others, whom we louelove or pittie.

Societie.Thus of Liberality, another thing required vntounto the exercise of Christian p. 37LoueLove, is Societie: It is not enough to wish well to the Saints, or salute them kindely, or relieue them according to their occasions, but we must conuerse louingly and daily with them, make them our delight, company with them, and in all the mutuall duties of fellowship in the Gospell to solace them, and our selues with them:foreign. 1 Pet. 2.17. Roman. 12.11.1 Pet 2:17 This is that that Peter requires, when hee chargeth that we should louelove brotherly fellowship: we should not liue like Stoikes, without all society; nor like prophane men, in wicked society, but we should both intertaine a brotherly fellowship, that is, society with the brethren, and louelove it to.Acts 2.42.Acts 2:42 This was their praise in the primitiue times; that they continued in the Apostles doctrine, and in fellowship and breaking of bread and prayers, making conscience, aswell of Christian society, as of hearing, praying, and receiuing the Sacraments.

The holy Apostle Saint Paul blesseth GOD for the Philippians, that they did not onelyonly make conscience of receiuing the Gospell,Philip. 1.5. Phil. 2.5.Phil 1:5Phil 2:5 but also of fellowship in the gospell, and that from the very first beginning of their entrance into Religion. This was the comfort of their louelove, and fellowship of the Spirit.

The last duty of louelove is Clemencie, and this stands in the right framing of our selues in respect of others: and vntounto the practise of clemency, diuers 1things are required of vsus.1 Pet. 4.8.1 Pet 4:8

First, to couer the faults of others. LoueLove couereth the multitude of sinnes: 2Secondly,Genes. 13.18. Roman. 14.15.Gen 13:18 to auoyde the occasions of stirring the infirmities of others. And heere we are bound to forbeare our liberty in indifferent things, rather than we should offend our brother: If thy brother be grieued for thy meate, now walkest thou not charitably ▪ It is to be obserued, that he saith, thy brother: for it matters not for the cauells and reproaches of idolatrous and superstitious persons 3that neuer regarded the sincerity of the gospell:1 Cor. 13.7.1 Cor 13:7 Thirdly, to take things 4in the best part,Ephes. 4.16.Eph 4:16 LoueLove belieueth all things, it hopeth all things: Fourthly, in our anger both to be short (Let not the Sunne goe downe vponupon your wrath) and also to be more grieued for their sinne with whom we are angry,Marke 3.1.Mark 3:1 than kindled against their persons; as it is said of our Sauiour, Hee looked round about vponupon 5them angerly, Prouer. 15.1. 1 Corint. 6.7. Gen. 13.8.6. Mat. 17.25.26 Roman. 12.21. Ephes. 4.31.Prov 15:1Gen 13:8Gen 13:6Matt 17:25Matt 17:26Eph 4:31mourning for the hardnesse of their hearts: Fiftly, to appease the anger of others; and that eyther by soft answeres; or by parting with our owne right; or by ouercomming euill with goodnesse.

Lastly, clemency stands in the forgiuing of trespasses done against vsus; Be tender hearted, forgiuing one another, euen as God for Christ his sake forgaue you: So that vntounto Christian louelove, is requisit a peaceable, curteous and tender carriage, hospitality and a liberall distributing to their wants, both in temporall and spirituall things, a couering of their faults, auoyding of occasions of scandall, a louing composing of our selues in matters of wrong, and a daily and cheerefull association with them.

Thus farre of the gratious branches of Christian LoueLove. Now the manner how wee should louelove Gods children,Matth. 19.19. & 22.39. Foure things in the manner of our louelove. 1 Pet. 2.22. foreign.Matt 19:19Matt 22:391 Pet 2:22 is to be considered: first in generall, we should louelove them as our selues: and therefore in all our dealings to doe as we would be done by: we are to louelove man in measure, viz. as our selues, but God aboue measure. But to consider of the manner of our louelove more specially, the particulars may be referred to the foure heads mentioned 1 Pet. 2.22. First, we must louelove brotherly, that is, not as we louelove our beasts, or as wee louelove strangers, or as we louelove our enemies, but as we would louelove our dearest naturall brother, with all tendernesse and naturalnesse of our affection: Secondly,foreign. Rom. 12.9. 1 Iohn 3.18. foreign.Rom 12:91 John 3:18 wee must louelove without fayning, without hypocrisie: and this is explicated to be not in word and tongue, out in deedes and in the truth: not onelyonly, truely, for it cannot be a true louelove vnlesse it arise from a holy agreement in the trueth: Thirdly; it must be with a pure heart, and then p. 38we louelove with a pure heart, first, when our affection is grounded vponupon knowledge and iudgement:Philip. 1.9.Phil 1:9 secondly, when it is expressed in a Spirit of meekenesse: Thirdly,1 Corint. 4.21. when it is free from wrath or aptnesse to be offended, from enuie, from pride, and swelling and boasting, from selfe-louelove, when men seeke not their owne things,1 Corin. 13.4.51 Cor 13:41 Cor 13:5 and from euill suspicions: Fourthly, when it is exercised in holy things, so as no affection can make vsus reioyce in the wickednesse of them wee louelove:1 Corint. 13.6. Fiftly, when it is manifested in long-suffering and all-suffering;1 Corint. 13.7. when wee beleeue all things, and hope all things.

foreign.Lastly, wee must louelove feruently: and this hath in it Speedinesse, aaProuer. 3.28.Prov 3:28Dilligence bb1. Thes. 1.13.1 Thess 1:13, (called Labour in louelove ccHebr. 6.10.Heb 6:10) Cheerefulnesse dd2. Corin. 9.172 Cor 9:17, Earnestnesse and heate of affection (and this is to follow after LoueLove eeGalat. 5.13. 1 Thessal. 3.12.Gal 5:131 Thess 3:12, and to the end it is without interruption ffEphes. 5.2.3. Motiues. Matth. 24.Eph 5:2Eph 5:3Matt 24.

Now, because these are the last dayes, wherein the most hauehave no Christian LoueLove at all, and many hauehave lost the affection they had; so as their LoueLove is growne colde, and the most euen of the children of GOD in all places are exceedingly wanting to their owne comfort and spirituall content, in the neglect of the duties of LoueLove one to another, but especially in the duties of a holy fellowship, and mutuall societie in the GOSPEL, and the rules of Clemencie: and that men might be kindled with some sparkes of desire to redeeme the time, and gaine the comforts they hauehave lost, and seeke the blessings of GOD in a holy Societie, I hauehave thought good in the second place to propound out of the Scriptures Motiues, as they lie heere and there scattered in the holy Writings, to incite and perswade all sorts of men, especially Professours, to a more conscionable respect of this mutuall louelove.

From example.The first Motiue may be taken from Example, and that both of God and CHRIST; God made his infinite LoueLove apparant to vsus in that hee sent his onelyonly begotten Sonne into the world, that wee might beleeue in him, and hee might be a reconciliation for our sinnes, 1 Ioh. 4.9.10.111 John 4:91 John 4:101 John 4:11and therefore ought wee to louelove one another, yea so to louelove one another. Shall the most high GOD fasten his louelove vponupon vsus, that are so many thousand degrees below him; and shall not wee louelove them that are our equalls, both in Creation and Regeneration? Shall the Lord be contented to respect with an appearing louelove, and shall we think it enough to carry good affections to our brethren, without manifestation of the outward signes and pledges of it? Was there nothing so deare vntounto GOD as his Sonne, and did hee giuegive vsus his Sonne also to assure vsus of his louelove; and shall the louelove of the Saints be euer by vsus any more accounted a burthensome and costly louelove? Hath God sent his Sonne, out of heauen into the world, and shall we stie our selues vp, and not daily runne into the company of the members of CHRIST? Was CHRIST sent that we might hauehave the life of grace in holy and heauenly and mysticall vnion, and shall not we as fellow-members in all the duties of a Christian societie stirre vp, nourish, and increase that life so giuen?

Note.As Sincerity is the life of Religion, so Societie is the life of Sincerity. Was Christ giuen a reconciliation for our sinnes, and shall not wee striue to ouercome one another in the religious temper of our affections, and the free and willing, couering or forgiuing of trespasses and wrongs? Our Head, our Sauiour, our Lord, our Prophet, our Priest, our King (that wee might perceiue his louelove) layd downe his life for vsus; and should not wee immitate so incomparable an example,1 Iohn 3.16.1 John 3:16 though it were to lay downe our liues one for another?

From Commandement.The second Motiue is, from Commandement: it is not a thing arbitrary for vsus to louelove our brethren as is before expressed. Curtesie, peaceablenes, liberality, p. 39society and clemency, are not things we may shew, or not shew, at our pleasures, but they are necessary; such as if they be wanting, a sin is committed, nay grieuous sins,Iohn 13.34.John 13:34 euen against the commandement of Christ, Ioh. 13. As I said to the Iewes, whither I go can ye not come, so to you also I say now, a new commandement giuegive I you, that ye louelove one another, euen as I loued you. He shews here, that whereas they might be grieued that they should loose Christs bodily presence, he had appoynted them a course for their solace, and that was instead of Christ, as fellow-members in Christs absence in the world, to striue by all means to delight themselues in louing society one with another. And this Commandement he calls a new Commandement, not in respect of the matter of the duty; for that was alwayes required, but in respect of the forme of obseruing it; for the old generall rule was, That thou shouldest louelove thy neighbour as thy selfe: but now that forme (as I hauehave loued you) hath in it something that is more expresse, and for the incomparable sufficiencie of the president, is matchlesse, and more full of incitations to fire affection. Againe, the person that giues it, and the time, is to be considered: I now giuegive this commandement. Men are vsed, that hauehave any sparks of good nature in them, to remember, and carefully to obserue the last words of their dying friends, especially if they charge not many things. Why, these are the last words of Christ, the night before his death; euen this one thing he doth especially charge vponupon vsus: Namely, while we abide in this flesh, and are hated of this world, and want those glorious refreshings would come by the presence of Christ, to vnite our selues in a holy bound of peace and louelove, Iohn 16.12.John 16:12to be kept & strengthned by mutuall indeuors in the performance of all the duties of holy affection, and that till Christ shall gather vsus vntounto the glory that he hath with the Father.

The third Motiue may be taken from the benefites that may be gotten by 3louelove:From profit. and these are diuers.

First,Philip. 2.1.Phil 2:1 there is much comfort in louelove: the Lord doth vsually and graciously water the society, conferences, prayers and other duties performed mutually by the Saints, with the deaws of many sweet and glorious refreshings, by which they are daily excited, inflamed, and incouraged to a holy contentation in godlinesse.

Secondly, LoueLove is the fulfilling of the Law: not only all the duties belonging 2to humane societies (of which he there intreates are comprehended vnderunder louelove,Roman. 13.10. How LoueLove is the fulfilling of the Law. as by that great band that tyeth all estates and degrees) but also, is the fulfilling of the Law by effect; in that, first it causeth abstinence from doing euill to our neighbour: Secondly, it causeth men to make conscience of fulfilling the Law, and that which is there generally spoken if it be applied to the louelove of the Saints may hauehave his speciall truth in this, that there is nothing in outward things doth more fire the heart of a man to the louelove of and labour after a godly life, then a daily louing societie with Gods children, in whom we see godlinesse, euen in an experimentall knowledge, not layd before vsus in precept, but described vntounto vsus in practise, with the rewards and fruits of it.foreign. Yea louelove may be said to be the filling vp of the Law, as the word seemeth to import in this, that it clotheth the duties of the Law, with the glory of a due manner, and seateth them vponupon their due subiects, with the vnwearyed labours of constant well-doing.

Thirdly, the due performance, and daily exercise of the mutuall duties of 3louelove, would be a great testimony and witnesse vntounto vsus for the satisfying of our consciences in the knowledge of such great things, as otherwise are exceeding hard to be knowne, as first it is not eueryevery bodies case to hauehave the Spirit of grace, or when they hauehave it to discerne it, yet by this louelove it may be discerned,Galat. 5.22.Gal 5:22 for it is one of the inseperable fruits of the spirit: Secondly, many men follow not Christ at all, and among the followers of Christ a p. 40great number are not true Disciples.Iohn 13.14.John 13:14 Now by louelove may all men know that we are Christs disciples: Thirdly, the winde bloweth where it listeth: And, that which is borne of the flesh is flesh: and therefore great Masters in Israell and Teachers of other men may be ignorant of regeneration:Iohn 3.John 3 yet thereby may wee know that we are borne of God, 1 Iohn 4.7.1 John 4:7and doe rightly know God, if we louelove one another.

Fourthly, if wee would seeke God to finde him; behold, If wee goe to the East, Iob 23.8.9.Job 23:8Job 23:9hee is not there: if to the West, yet we can not perceiue him, if to the North where he worketh yet we cannot see him: he will hide himselfe in the South, and we cannot behold him: 1 Iohn 4.12.1 John 4:12How much more is the way of God in the heart of man vnsearchable? And yet though no man hath seene God at any time; if we louelove one another, God dwelleth in vsus.

Fiftly, the election of man before time, is like a bottomlesse gulfe, and the making of man blamelesse and holy in heauen is a dreadfull mysterie, and yet those two glorious branches, whereof thone sprowts forth euen beyond time, and thother reacheth vp to heauen, nay into heauen; are both fastned vponupon this stocke of louelove in respect of one way & manner of comming to know them.Ephes. 4.1.4.Eph 4:1Eph 4:4

1 Iohn 3.14.1 John 3:14To conclude, Saluation it selfe, euen our owne saluation is knowne by the louelove to the brethren, as is cleare, & in diuers other places of that Epistle.

Zeph. 1.14.Zeph 1:14Lastly, the day of the Lord is a terrible day, a day of trouble & heauines: the strong hearted man shall then cry bitterly: then the heauens being on fire shall be dissolued and passe away with a noyse: 2 Pet. 3.10.11 1 Thessal. 4.162 Pet 3:102 Pet 3:111 Thess 4:16and, the elements shall melt with heate: the Lord himselfe shall descend from heauen with a showt, and with the voyce of the Archangells, and with the trumpet of God: then shall all the kindreds of the earth mourne, and they shall see the Sonne of man come in the cloudes of heauen with power and great glorie: Matth. 14.3.Matt 14:3And who shall be able to stand in that great and fearefull day? euen all such as hauehave finished their course in the louelove of God and his children; as certainely as wee now finde louelove in our hearts,1 Iohn 4.17.1 John 4:17 so surely shall wee hauehave boldnesse 4in the day of Iudgement.

From the misery of such as louelove not Gods children. 1 Iohn 2. & 31 John 2The fourth Motiue may be taken from the miserable state of such as finde not in themselues the louelove of Gods children; First, it is a palpable signe they abide still in darkenesse, and vnderunder the bondage of the first death: and in danger of the second death.

Secondly, a man can neuer enter into the kingdome of Heauen without it; for eueryevery man can say, a murtherer shall not be saued (so continuing:) Now it is certaine, God hates a man that loues not his children aswell as he doth murtherers;1 Iohn 3.15.1 John 3:15 he that loueth not his brother, is a man-slayer, and wee know that no man-slayer can inherit eternall life.

Ephes. 3.17.Eph 3:17Thirdly, till we louelove Gods children, we can neuer know what the length, breadth and depth of the louelove of God and Christ is to vsus. God shews not his louelove to vsus till we shew our louelove to the Saints: Lastly, for want of louelove in the hart, and the duties of louelove in conuersation, the mysticall body of Christ is exceedingly hindered from growing, both in the beauty and glory which otherwise would be found in the church of Christ.Ephes. 4.16.Eph 4:16

5Lastly, to incite vsus yet more to the exercise of louelove, I propound three places of Scripture more.

The first place is, Ephe 4.12. to 17. where may be obserued 4. things, gotten by a holy vnion with the members of Christ and Christian societie and affection.Ephes. 4.Eph 4 It furthers our gathering into the bodie: It is an exceeding great helpe in the beginning of our effectuall vocation: Secondly, it furthers our edification in the building, and fits vsus for our roome among the Saints. Godly society doth frame vsus and square vsus, and many wayes fit vsus for our place in this building: Thirdly, louing affection to the members of Christ and mutuall society doth much profit vsus, in respect of our growth in the body: and p. 41that till we become perfect men, Verse 13.16.and attaine to the age of the fulnesse of Christ: Fourthly, this holy louelove is a great fence to the iudgement against false and deceitfull doctrine: he is not easily carried with eueryevery winde of doctrine, nor vnsetled with the vaine deceits of men, that can follow the truth, and the meanes thereof in a setled and well grounded louelove to Gods children. But on the other side, how easily are such men deluded and throwne off from their purposes and comforts that did neuer ioyne themselues to Gods children?

The second place is, 1 Peter 4.7.8. where the Apostle exhorteth to sobrietie in the vse of the profits and delights of the world in meates and drinkes, riches, recreations and apparell, and withall to spend their time heere in spirituall duties, especially Prayer; watching thereunto, both to obserue all occasions and opportunities to pray, as also noting the mercies of God wee finde in Prayer, with our owne corruptions in the maner, and the glorious successe of prayer, in preuayling with God: But aboue all things, he wills them to hauehave feruent louelove: and yeeldeth two reasons or motiues; first, the end of all things is at hand: and therefore it is best louing and making much of those, that after the dissolution shall be great heires of heauen and earth: secondly, LoueLove couereth the multitude of sinnes, it hideth the blemishes of our natures, and fitteth vsus for the comforts of Society. Notwithstanding the infirmities accompany euen the Saints while they are in this vale of misery.

The third place is, 2 Pet. 1.7. &c. where he largely perswadeth men to get holy graces into their hearts, and to expresse holy duties in their liues: among these, as chiefe, he instanceth in brotherly kindnes and louelove; to this end he bringeth diuers reasons: first, it will set our knowledge a worke, which else would 1be idle and vnfruitfull;Verse 8. and where should we vnloade our selues of the fruits of knowledge, which men get in Gods house, better then in the houses of the people of God: secondly, he that hath not these things, is blinde; or if 2he hauehave sight and wit enough for this world,foreign. yet he is purre-blinde, so as he can see nothing that is farre off (as eternall things are) but onelyonly things neare, such as are carnall things: the want of louelove to Gods people is a palpable signe of a pur-blind carnall man: thirdly, the want of louelove, and the other graces 3there named,Verse 9. is a signe of a spirituall lethargie, euen that a man is fallen into a forgetfulnesse of the purging of his old sinnes, that is, it is a signe that a man lieth vnderunder the guilt and filth of all his former sinnes, and neuer feeles the weight of them, or considers the danger of them: Fourthly, LoueLove, with the 4fruits of it,Verse 10. doe make our calling and election sure: Fiftly, louing society and brotherly kindnes is a great means of perseuerance, if ye doe these things ye shal 5neuer fall: Lastly, by this means an entrance shall be ministred vntounto vsus aboundantly, 6into the euerlasting kingdome of our Lord Iesus Christ;Verse 10. Verse 11. both because it mightily furthereth faith and hope: As also, because by these meanes eternall life is begunne on earth, in respect of communion both with God and the Saints.

Thus farre of the Motiues;The helpes. Helps follow. These helpes are such as serue both for the begetting & nourishing of a holy louelove, to & with Gods people.

There are eight things that are great furtherances of holy life.

First, the conscionable hearing of the word of God, for in Gods house 1doth the LoueLove fire the heart and holy affections, and teach the right ordering of them. How came those Colossians by their louelove to the Saints, no otherwise but by hearing the word of truth, which discouered vntounto them who were Gods children, and did daily fence them, against the scornes and reproches which the world laded them withall.

Secondly, we must get faith and hope as the coherence shewes: for till we 2be soundly humbled to seeke Gods fauor, and find our harts possessed with p. 42the care for & hope of a better life, we cannot receiue Gods children aright into our hearts: But no man was euer truly touched in conscience, and had vnfained desires of remission of his sinnes. Neither did euer a man seriously seeke after the things of a better life, but he did louelove Gods children aboue all the people of the earth: and it is true of the measure, that as we grow in faith and hope, so we should grow in louelove and in the comforts of Gods fauour.

1 Pet. 1.22.1 Pet 1:22Thirdly, would we louelove brotherly, without faining, and feruently; then we must get our soules purified, through the spirit, in obeying the truth .i. we must make conscience of the duties of mortification (as of so many purges) to clense our thoughts & affections, of dwelling and raigning lusts & euils: for secret sins intertained and delighted in within the affections and thoughts do exceedingly poyson affection both to God and man: this is that the Apostle meaneth where he saith,1 Tim. 1.5.1 Tim 1:5 LoueLove must come out of a pure heart.

2 Tim. 1.7.2 Tim 1:7Fourthly, we must stirre vp the spirit of louelove. The spirit of God is a spirit of louelove, and we must stir it vp by nourishing the motions of the same, putting courses or wayes of expressing louelove into our minds; and by praier, meditation, or any other meanes that may inflame our hearts to a holy affection.

2 Tim. 1.13.2 Tim 1:13Fiftly, it profiteth much hereunto to get and keep in our minds, a patterne of faith and louelove, euen a draught of the things that concerne faith in God, & louelove to the Saints: that we might alwaies hauehave a frame of all holy duties that concerne this holy affection: this was their care in the Primitiue times, as appeareth, 2 Tim. 1.13.

Sixtly, to be sound in these 3. things, Faith, LoueLove, and Patience, requires most an end Experience, and a daily acquainting our selues with the things of the Kingdome of Christ. When we are driuen by often crosses to seeke comfort in Gods children, and by much obseruation doe find the worth of the comforts that arise from holy Society with them; Many are the incredible weakenesses that discouer themselues in the hearts of yonger and weaker Christians:Tit. 2.2.Titus 2:2 but it is a shame for the elder men, if they be not sound in louelove, Tit. 2.2.

Seuenthly, we must by all holy means strengthen, and encourage, and set our selues vponupon perseuerance in the profession of our hope,Hebr. 10.24. Note.Heb 10:24 for if once wee giuegive ouer profession, it will be easie to see louelove vanish; a wauering profession is vnconstant in LoueLove.

Lastly, if we would neuer forsake the fellowship we hauehave one with another, as the manner of some wicked hypocrites and damnable Apostataes is, then we must with all Christian care, Consider one anothers weakenesses and wants; and be continually prouoking, Hebr. 10.25.Heb 10:25inciting and incouraging one another to louelove, and to good workes.

Thus of the helps.

The defects of the common Protestants louelove.In the last place I propounded to be considered, the defects that are found in the louelove that is abroad in the world, with which the common Protestant pleaseth himselfe. I will not here complaine that louelove is turned into lust, and that that damnable infection hath stained heauen & earth, and polluted our houses, brought a curse vponupon our Assemblies, debased our gentrie, dishonoured our Nobles, corrupted our youth, and made heauy our elder Age: or shew how it hath brought vponupon vsus famine and pestilence: but to let this passe, I will speake of the honester louelove, and wherein thinke you standeth it?

First, in the ciuiller sort, in complements: neuer more complements and lesse louelove: Secondly, in freedome from suites a Law, and quarrelling; they are in charity with all the world, if they can shew that they neuer were quarrelsome, or that they are friends againe: Thirdly, in the baser sort it is meere Ale-house friendship, their louelove stands wholy in going to the Ale-house together; these are the onelyonly fellowes and good neighbours; and commonly, p. 43here is set vp the Diuels bench, and Proclamation made of free pardon for filthy Ribauldry, for drunken spewings, and Viper-like slanders belched out against good men. Fourthly, many out of their ignorance, know none other louelove then of themselues, or for themselues of others: But yet more plainely the defectiuenesse of the common Protestants louelove appeares diuersly.

First, by the vsuall sinnes which are rife amongst them, euen such as batter the fortresse of LoueLove. How can they please themselues in their charitie, if we consider how Malice, Reuenge, Anger, Slandering, Backe-biting, and all sorts of prouocations to anger, are eueryevery-where abounding? What more vsuall then Selfe-louelove? what more common then Enuy? Shall I instance? The Trades-man while hee is rising is so fleshed with successe, and stuffed with the greedy desire of profit, that hee cares not whom hee wrongs, nor how much hee becomes preiudiciall to other mens trade: But this man is not so filled with Selfe-louelove, but the declining Trades-man that hath ouerliued his prime, is eueryevery way as well filled with Enuy. And thus men are not in cha…itie neyther full nor fasting.

Secondly, it appeares to be defectiue in the Obiects of LoueLove, in a chiefe Companion of LoueLove, in the Parts of LoueLove, and in the Manner of louing.

For the first: the onelyonly men that are chiefely to be loued, and our affection to be spent vponupon, are the Saints; that is, such religious persons as make conscience of all their wayes: but are these the men the common Protestant loues? Oh times! oh manners! what men finde worse entertainment in the world then these? Is not the least endeauour after holinesse chased and pursued with open hates, dislikes, slanders? Can a man refraine himselfe from euill, and not be made a prey? Doth there any liue godly, and they persecute him not? Away false wretch, saist thou, thou art in charitie with all men, and yet canst not beare the Image of God in a childe of God?

For the second: all true LoueLove ought to be accompanied with Faith; yea, it ought to be founded vponupon Faith: and therefore herein is the common louelove of the world defectiue, that a communion with men is not first sanctified by vnion with God. These men that boast so much of their charitie neuer made conscience of seeking the assurance of Gods fauour in Christ, neyther euer trauailed vnderunder the burthen of their sinnes, so as to seeke forgiuenesse as the true blessednesse.

Thirdly▪ the common Protestant is exceedingly to blame in the very maine duties of LoueLove; no tendernesse of heart, no true Hospitalitie, and for mercy to the poore the old complaints may be taken vp,Hosea 4.1. Esay 57.1.Hos 4:1Isa 57:1 There is no mercy in the Land: Mercifull men are taken away. Wee may now adayes wayte for some Samaritane to come and proue himselfe a neighbour: and for societie and fellowship in the Gospell with Gods people, it will neuer sincke into the vnderstanding of these carnall men, that that is any way expedient: and finally, in all the branches of Clemencie before expressed, where is the man that makes conscience of them?

And for the last, it is easily auouched, that the LoueLove that is found in the most men, is neyther brotherly nor without grosse fayning and hypocrisie, nor proceedeth it from a heart in any measure purified; and lastly, it is so farre from being feruent, that it is stone colde.

Thus of LoueLove.