Exposition of Colossians, Sermons · Chapter 3 · Verse 14
VER 14. And aboue all things put on louelove which is the bond of perfection.
Our Apoſtle hauing exhorted to tender mercy, &c. Verſe 12. and ſhewed verſe 13. wherein meekeneſſe and long ſuffering are to be expreſſed: in this 14. & 15. verſes following, hee goes on further to exhort the Coloſſians two other vertues by compariſon (namely to LoueLove in this verſe, and to peace the fruit of louelove in the verſe following.
Heere therefore hee exhorts them to put on louelove, and that not ſimply, but by a compariſon with the forenamed vertues, euen to put on louelove, as a more excellent and precious vertue then any before named, or as the vppermoſt, and ſo the faireſt, richeſt, and moſt precious peece of the new cloathing, And aboue all theſe things, ſaith the Apoſtle, put on louelove.
Then hee doth further amplifie his exhortation by a deſcription of louelove, ſetting it out by the excellent vſe of it, that it ſerues as a bond, that it is the bond of perfection; That is the generall matter of this verſe.
Come wee to examine the words touching the true ſenſe and meaning of them (Aboue all theſe things) that is, aboue all theſe forenamed vertues, Put on louelove. Interpretation.The Apoſtle doth heere ſtill continue his Metaphor, taken from the cloathing of the bodie, and hee compares louelove to the vppermoſt garment, that it is to bee put on with, and aboue all the reſt of the cloathing, and his meaning is with all other vertues, put on louelove, and that principally, as the vppermoſt garment, and chiefeſt part of that glorious veſture of the newe man, and by louelove we are to vnderſtand, louelove to our brethren, louelove of one another, (which is the bond of perfection) the word heere tranſlated (bond) ſignifieth not ſuch a bond as doth tie one thing to another, but properly ſuch a bond as doth cowple, conioine, binde, and vnite many things together, and is to be rendred (couple, or coniunction) bond of perfection, that is, according to the true and naturall ſignification of that word (of integrity) or as I may ſay, of wholeneſſe: for it ſignifieth the wholeneſſe of any body, either naturall, morall, or ciuill, when any body is a compleat and whole body, conſiſting of all the parts of it, then it is a perfect body.
Now the integrity or wholeneſſe heere ſpoken of, is to bee vnderſtood with relation, both to the vertues beefore ſpoken of, and to all other Chriſtian vertues and duties that paſſe from man to man, which altogether make as it were one perfect body, and with relation to the body of the Church, conſiſting of diuers members, that louelove is the couple, coniunction, and knitting together of all Chriſtian vertues and duties of man to man, and making them as it were one perfect body, and conioining alſo the members of the Church one to another, and making them on whole and perfect body, cowpling together the members of the whole Church, yea conioining the members of eueryevery particular Church, yea of eueryevery ſociety in the Church, that is the meaning of the Apoſtle when he ſaith, LoueLove is the bond of perfection.
Thus then we are to conceiue his meaning in the words of this verſe, as if he had ſaid.
And with theſe, and all other vertues and duties that paſſe from man to man, put on louelove one to another, as the moſt excellent part of that glorious vesture of the new man, which louelove doth vnite and knit together all Chriſtian vertues and duties that paſſe from man to man, making them as one perfect body, and cowpling together all the members of the whole Church, yea, the members of eueryevery particular Church and ſocietie, and ſo perfecting the whole Church, making it a perfect body, and perfecting eueryevery particular Church, yea, eueryevery ſocietie in the Church.
Now, firſt note with mee in a word, that the Apoſtle doth heere exhort to put on LoueLove as a part of the new man.
Hence it is cleare.
Doctr. 1 That true Chriſtian louelove of our brethren is not in vsus by nature, there is no inclination in vsus by nature to louelove our brethren a right, no certainely,True Chriſtian louelove of our brethren is not in vsus by nature. true louelove of our brethren is a renewed affection, whereby wee are mooued to wiſh, ſpeake, and doe well vntounto them.
It is reckoned as one of the fruits of the Spirit, Gal. 5.22. and 1. Tim. 1.5. The Apoſtle ſaith, it comes out of a pure heart, and of a good conſcience, and of faith vnfained; and indeed the will and affections muſt bee changed before there be any place for true louelove.
And this meets with that error of the Papiſts, who teach Vſe. 1 that the firſt act of louelove is in vsus by nature,It is a Popiſh error that the firſt act of louelove is in vsus by nature. and that wee hauehave in vsus by nature an inclination to louelove both God and men, and that onelyonly the ſecond act, or exerciſe of louelove is from grace. This is but their conceit, it cannot ſtand with the euidence and truth of the word of God in this text, and in many other places.
And againe this teacheth vsus, Vſe. 2
That wee can neuer louelove our brethren truly and aright as we ought till we be changed and renued by the Spirit of God.Wee can neuer louelove our brethren as we ought, till we be renewed by the Spirit of God.
A naturall man may louelove others, in reſpect of the honour, profit, or pleaſure hee receiues from them, or the Lord by his ſpeciall prouidence may diſpoſe the heart of a naturall man to affect others, yea, to doe good to them as it is ſaid, Daniel 1.9. God brought Daniel into fauour and tender louelove with the chiefe of the Eunuches, and Nebuchadnetzar ſhewed him great fauour and highly aduanced him, Dan. 2.48. But a naturall man can neuer truely and aright affect others, and louelove them in the Lord,Note. and as they beare his image, that is onelyonly the worke of the Spirit of God; and therfore if we would truly louelove and affect our brethren, wee muſt labour to be renewed.
Obſerue in the next place, that the Apoſtle exhorts to put on louelove, not ſimply, but by compariſon, with the vertues foregoing, as a more excellent grace, then any of thoſe forenamed, he ſaith (Put on louelove aboue all) put on louelove chiefely and principally, aboue all theſe.
Where firſt we ſee, that louelove ſtands in compariſon with ſuch graces and vertues as hauehave relation to men, and hauehave their vſe in Chriſtian life and conuerſation amongſt men, that in reſpect of ſuch graces and vertues, louelove is to bee put on aboue them all, as a more excellent grace.
Hence we are giuen to vnderſtand thus much.
Doctr. 2 That the excellency and preferment of louelove aboue other graces, is in reſpect of ſuch graces as hauehave relation to men,LoueLove is more exellent then any of thoſe graces that hauehave relation to men. and hauehave vſe in Chriſtian life and conuerſation among men; louelove is not more excellent, neither is it heere nor any where elſe in Scripture, ſimply preferred aboue all graces whatſoeuer, (for in Gods ſight and acceptation, faith excels it, not in any dignity in it ſelfe, but in reſpect of the obiect of it) ſo I ſay, louelove is not more excellent then any other grace whatſoeuer, but its the chiefe grace and vertue in Chriſtian life and conuerſation, and more excellent then any of thoſe graces that hauehave relation to men.
Ʋſe. This I note, in a word, to teach vsus how we are to vnderſtand it, when we finde louelove ſo highly commended in the ScriptureHow wee are to vnderſtand the high commendation of louelove in the Scripture. (namely) not as the forme and life of faith, as the Papiſts teach falſely and erroniouſly, but as the moſt excellent grace among thoſe that hauehave relation to men, and hauehave vſe in Chriſtian life and conuerſation.
Object. Obiect: Its preferred before faith, as a more excellent grace. 1 Cor. 13.13.
Anſw. Anſ: LoueLove is there preferd before faith, not as a more excellent grace in it ſelfe, but in the vſe of it, and that only in reſpect of men.
Reaſon. Becauſe it makes good workes done to men profitable to them, and referred to a right end in regard of men. And that is the meaning of the apoſtle.
In that the Apoſtle doth exhort, to put on louelove aboue all theſe, and other graces that hauehave relation to men, wee may eaſily ſee thus much laid before vsus.
Doctr. 3 That louelove one of another is a moſt precious fruit of faith, for faith worketh by louelove, Gal. 5.6. and louelove is the moſt excellent grace that comes from faith.LoueLove of our brethren is a moſt precious fruit of faith.
And hence is it that the Apoſtle Peter 1. Pet. 4.8. agrees with our Apoſtle, and doth ſecond him in his exhortation, and ſaith, aboue all things hauehave feruent louelove among you, hee preferres louelove before all other graces, and that iuſtly, for indeed without louelove, what duties ſoeuer wee performe to our brethren are nothing worth as the Apoſtle ſhewes plainely and at large, 1. Cor. 13. and the Lord himſelf doth ſo account of louelove to our brethren, that if a man were ready to come to his immediate worſhip, he is content that duty to him ſhould rather be left vndone, then that the duty of louelove (ſhould be neglected to our brethren) as our Sauiour teacheth plainely, Mat. 5.23.24 if thou bring thy gift to the altar, and there remembreſt that thy brother hath ought againſt thee, leaue there thine offering before the altar, and go thy way, firſt bee reconciled to thy brother, and then come and offer thy gift. I might be large in ſetting forth the excellency of that worthy grace of louelove one to another, but I chuſe rather to ſeale the conſideration of the excellency of it vppon our hearts, and to make vſe of it to our ſelues, in that louelove to our brethren is ſo excellent a grace.
Wee muſt learne to eſteeme it, Vſe. and to prize it aboue all other vertues that hauehave relation to men,We muſt eſteeme louelove to our brethrē as a moſt excellent fruit of faith, aboue all other vertues that hauehave relation to men. and to breath after it as the moſt excellent fruit of faith, we are fallen into that age of the world our Sauiour foretold, Mat. 24.12. wherein the louelove of many is growne cold, and no doubt this amongſt others is one ſpeciall reaſon of it, men hauehave not that hie eſteem of louelove to their brethrē as they ought, they account it not as the moſt excellent ornament, and to bee put on aboue all other vertues that hauehave relation to men, moſt men doe eſteeme the louelove of their bretheren but as a baſe thing, yea an argument of an abiect and baſe minde to put on louelove with the properties and fruites of it mentioned, 1. Corinthians verſ. 13. as not to diſdaine and not to bee prouoked to anger, yea are there not ſome who make the leaſt account of it of any thing to beare true louelove to their brethren? Happily they hauehave many other good qualities, they are ſober, wiſe, iudicious and able to giuegive good counſell, but as for true louelove to their bretheren, they hauehave no dram of that, and they make no reckoning of it, yea they eſteeme it nothing to carry in their hearts the contrarie, euen hatred, malice, heart-burning againſt their brethren; too many ſuch there bee in the world, and therefore we hauehave need to be taught this leſſon, and often to heare of it, that wee are to eſteeme louelove of our brethren as the moſt excellent vertue amongeſt thoſe that hauehave relation to men.
Motiues to ſtir vsus vp highly to eſteeme of louelove to our brethren.And to ſettle this in our harts, let vsus often thinke on that before ſpoken, that without louelove all other vertues and duties performed to men are nothing worth.
2. And againe, conſider that our Sauiour makes it the very character, badge, & cogniſance by which we may be knowne to be his diſciples, Iohn 13.35. by this ſhall al men know that ye are my diſciples, if ye louelove one another, by this you ſhall make it cleare to the world that you are my diſciples, let theſe things be often thought on, that the conſideration of them may work it into our hearts, euen highly to eſteem of louelove, to account it as indeed it is that grace, amongſt thoſe that hauehave relation to men, that doth moſt grace and commend vsus, and ſo to follow after louelove, 1. Cor. 14.1. and to labour to put on louelove aboue all other graces whatſoeuer.
Doct. 4 Marke further that the Apoſtle exhorts to put on louelove aboue all thoſe vertues before named. Hence wee are taught;
That louelove muſt bee as the cloathing of eueryevery one of the graces before ſpoken of, yea of eueryevery grace, vertue, and duety that paſſeth from man to man, eueryevery grace, vertue and duety of man to man muſt come from louelove, and muſt be apparelled in the habit of louelove.EueryEvery grace, vertue & duty that paſſeth from man to man muſt come frō louelove and muſt bee clothed in the habit of louelove.
For why? the vertues before named, Reaſon. and the like may bee in the Heathen, and were no doubt in many heathen men, they may be pittifull, kinde, modeſt, full of mercy, and many excellent vertues, and duties may proceed from ſome other roote, beſide louelove, the Apoſtle hath made it cleere, 1. Cor. 13. a man may ſpeake as with the tongue of men and Angels, and not a word out of louelove, hee may doe ſuch things as ſhall bee rewarded at the day of iudgement, and yet not of louelove.
The vſe then of this poynt is this.
We are to looke that all our vertues that hauehave reference to men, bee clothed in the habit of louelove to our brethren. Vſe. Wee muſt looke that all our vertues that hauehave relation to men, be clothed in the habit of louelove to our brethren. Two motiues to that purpoſe.Art thou pittifull, kinde &c. look that thy pitty and kindneſſe bee cladde in the garment of louelove, put on that aboue them all, and whatſoeuer good duty, thou doeſt in thy generall or particular calling, let it bee done in louelove, and to helpe vsus forward in this duty, conſider wee onelyonly theſe two things.
Firſt, the graces heere named. and the like may in the vſe of them be profitable to others without louelove, but neuer will they be comfortable to thine owne ſoule.
Againe, conſider that many good duties bring not that fruit to others that they might, being not done in louelove, becauſe they want the bleſſing of God on them; for example, a maniuſtly corrects his childe or ſeruant, not in louelove, and for the good of the childe or ſeruant, but out of his diſtempered humour, reſpecting the ſatisfying of his owne irefull and furious minde, or hauing an eye onelyonly to his owne profite, or the like, that duty is not bleſſed, to the child or ſeruant, but they ſtill remaine as careleſſe and retchleſſe as euer they were before, I might inſtance in many other parculars, but to ſhut vppe all in a word, doeſt thou deſire that thy pitty, thy kindneſſe, and thy humbleneſſe of minde, ſhould bee comfortable to thy ſelfe, and that duties done by thee ſhould bring foorth fruite and profite, then looke that they all come from louelove, and bee cloathed in the habit of louelove, & to end with the words of the Apoſtle, 1. Cor. 16.14. Let all your things bee done in louelove, that ſo they may bring comfort to our ſelues, and wee may finde the bleſſing of God on them.
Doctr. 5 In the deſcription of louelove to our brethren, in theſe words (which is the bond of perfection) we ſee an excellent vſe of louelove to men layd before vsus,True Chriſtian louelove to men, is as a bond, knitting together the members of the Church and all Chriſtian graces, vertues and duties, that paſſe from man to man. that it ſerues as a bond, knitting together the members of the Church, yea, knitting together all Chriſtian graces, vertues and duties, that paſſe from man to man, making them as it were one perfect bodie, louelove is the bond of that neare coniunction of the members of the Church one to another, and it is the bond of fellowſhip and communion that is betweene them, it makes one member partaker of the graces and gifts of another, and that which is wanting in one member, is ſupplied by the vſe of that grace and gift that is found in another thorow louelove, and ſo louelove ſerues as a bond, knitting together the members of the Church, and knitting together all graces and gifts found in them, as into one bodie, fot howſoeuer the gifts and graces found in the members of the Church,Note. are all for the good of one another, and eueryevery member hath right and title to them, and may challenge an intereſt in them all, there is not a grace or gift in any one member of the Church, but another that wants it, hath right to it, in the vſe of it, as the Apoſtle teacheth plainely, 1. Corinth. 3.21.22. All things are yours, whether it be Paul, or Apollos, or Cephas, or the world, or life, or death: whether they be things preſent, or things to come, euen all are yours, as if he had ſayd, what gift or grace ſoeuer is beſtowed on Paul, or Apollos, or Cephas, you may challenge it as your owne in the vſe of it, howſoeuer I ſay this is true, that whatſoeuer gift or grace is in one member of the Church, another member that wants it, hath right to it, in the vſe of it.
Yet without louelove, the gifts and graces that bee in the members of the Church, are not vſed for the good one of another, the Apoſtle ſayth, 1. Cor. 8.1, knowledge without louelove puffeth vp, and it is true of other gifts of the like kind, arts, wiſedome, &c. that without louelove they are not vſed for the good of others, but it is louelove that edifieth, it is louelove that makes them profitable, and rightly applied, for the building vppe of the body of Chriſt, and ſo louelove both knits together the members of the Church, and makes the graces and gifts that are in the ſeuerall members profitable.
Yea, louelove doth ſo conioyne the graces and gifts of the ſeuerall members in the vſe of them, as if they were all in one man, and ſo makes as it were of ſeuerall graces and gifts a perfect bodie, Act. 4.32. it is there ſaid that the multitude of beleeuers, were of one hart, which no doubt was through louelove, they were ſo neerely conioyned by louelove one to another, as if there had beene but one heart and one ſoule in them all.
And ſo without queſtion, the gifts and graces that were in them ſeuerally, were by louelove ſo knit together in the vſe of them, as if they had beene all in one heart, and in one ſoule, and ſo by louelove made as it were one perfect body: which is an excellent vſe of true Chriſtian louelove to men.
To draw this to ſome profitable vſe.
Firſt know wee that there is an imputation commonly Ʋſe 1 caſt on our Church by the Papiſts,A popiſh imputation commonly caſt vponupon our Church remooued. that wee ſtrippe true louelove to our brethren, & the duties of louelove, of all good vſe in the Church of God, yea, that wee hold them vnprofitable and vnneceſſary for Chriſtians.
And why ſo?
Forſooth, becauſe wee aſcribe not to them the merit of our iuſtification in Gods ſight, ſee the wilfull blindneſſe of ſuch as are deuoted to their owne pleaſing conceit, they doate ſo much on the merit of louelove and good workes, as they cannot (or at leaſt will not) ſee anie other vſe of them, but that which muſt needes ſhoulder out Gods grace and the merits of Chriſt, wee willingly acknowledge that profitable and neceſſarie vſe of louelove of others heere ſpecified by the Apoſtle, that it ſerues as a bond of integritie or perfectneſſe, euen to knit together the members of the Church, and to make the gifts and graces that are in the members of the Church, as one perfect body, and in their vſe as profitable as if they were all in one heart, and in one ſoule.
How highly we eſteeme of Chriſtian louelove and the duties of it.Yea, we eſteeme of Chriſtian louelove, and the duties of it, as the beaten high way to eternall life, as teſtimonies of obedience and thankefulneſſe to God for his mercy, as illuſtrations of Gods glory, as meanes of much good to our brethren, as proper markes of true Chriſtian profeſſion, as neceſſary antecedents of the promiſed reward of eternall glory, as infallible euidences and proofes, of remiſſion of ſinnes, and fruits euer following a liuely, ſound, and ſauing faith.
Who then ſees not, that moſt excellent and precious is the vſe of louelove, with as many amongſt vsus, as know and embrace the truth, and truely ſauour the things of the ſpirit of God, and therefore it is but a cauilling ſlander of our aduerſaries, to ſay we depriue louelove, and the fruits of it, of all good vſe in the Church of God, and make no reckoning of them.
For the vſe of this poynt to our ſelues, is it ſo, that louelove to our brethren is as a bond, knitting together the members Ʋſe. 2 of the Church, and making the gifts and graces that are in them,It is for want of louelove that men are diſtracted and drawne aſunder one from another. as one perfect body?
It is then a plaine euidence, that it is for want of louelove, when men are diſtracted, and ſome are carried one way, and ſome another, yea, it is want of louelove, which makes vsus amongſt our ſelues ſo looſe and ſo vncoupled one to anther, that wee are as a body out of ioynt in many things, it is the want of louelove, that makes vsus ſtart aſunder one from another on eueryevery trifling occaſion.
Wee are to acknowledge that, our want, and to bewaile it, and to ſtirre vsus vppe to entertaine true louelove, one to another, and where it is to encreaſe it.
Conſider I beſeech you, this excellent vſe of it,The excellent vſe of louelove to our brethren is to bee conſidered. that it ſerue to ioyne vsus together as one man, true louelove will make vsus ſpeak and think one thing, yea, it will make vsus help one another, care one for another, comfort, councell, and encourage one another in good things, and to vſe all the good gifts beſtowed on vsus, for the common good one of another, as if they were all in one man.
And let vsus know that any ſociety without louelove,Note. is but as a tottering wall of ſtones, cobbled vppe together, without morter or binding, and ſo eaſily ſhaken, and ſoone ruinate and throwen downe.
And againe, remember that true louelove to our brethren, is not onelyonly taught by precept, but it is inwardly implanted in the hearts of all true beleeuers by the Spirit, as the Apoſtle ſaith, 1. Theſſ. 4.9. touching brotherly louelove, yee neede not that I ſhould write vntounto you, as if hee had ſayd, as naturall brethren (not degenerating and growing out of kinde) are taught by nature to louelove one another, ſo you, to whom God harh giuen his ſpirit, are taught of God to louelove one another.
Let vsus then beſides the excellent vſe of louelove one to anther, remember this, that as many as are true beleeuers hauehave learned of the ſpirit of God to louelove one another, and if wee hauehave not learned this leſſon, ſurely wee are not yet taught of the ſpirit of God, wee hauehave not yet receiued the ſpirit, and hauing not receiued his Spirit, wee are none of his.
Obſerue with me in the next place, that the Apoſtle cals louelove (the bond of perfection) hee ſaith not put on louelove, which is perfect, but which is the bond of perfection, hence wee Doctr. 6 may eaſily ſee.True Chriſtian louelove is not perfect in it ſelfe, but it is the bond of perfection.
That louelove that is in true beleeuers, and ought to be put on by them, is not perfect in it ſelfe, but the bond of it, true Chriſtian louelove in the members of Chriſt is not a perfection of louelove but it is the bond of perfection in the ſence before ſhewed.
Ʋſe. This I note in a word, againſt the lying Sect of the family of louelove,Confutation of the conceit of the Familiſts. (indeed the groſſe abuſers of louelove) who beare themſelues much on this text of the Apoſtle, and conclude that becauſe the Apoſtle ſaith heere, louelove is the bond of perfection, therefore there is a perfection of louelove in the regenerate in the time of this life.
A meere deuice of their owne braine, this text will not warrant ſuch a concluſion, it is farre from the meaning of the holy Ghoſt.
Object. Oh but ſay they, will you denie a perfection of louelove, and holineſſe in the regenerate in the time of this life.
Why, the Scripture is pregnant and plaine for it, do we not read, 1. Ioh. 4.17. heerein is that louelove perfect in vsus, that we ſhould hauehave boldneſſe in the day of iudgement. And againe verſe 18. there is no feare in louelove, but perfect louelove caſteth out feare, for feare hath painfulneſſe, and he that feareth is not perfect in louelove, Phil. 3.15. Let vsus therefore as many as be perfect, be thus minded.
I anſwer them.
Anſw. 1 Firſt, it cannot be denied, but that there is a perfection of holineſſe in the regenerate, in the time of this life, but both they and we muſt vnderſtand what kind of perfection it is (namely) a perfection of parts, and not of degrees, or more plainely, there is in them that are truely regenerate, in the time of this life, meaſure of ſanctity and holineſſe in all the faculties of their ſoules, and in all the parts and members of their bodies, yea, there bee in them the beginnings of all vertues, and the ſeeds of all graces, by which they endeauour to obey God in all his commandements, and ſo there is in them ſuch an holineſſe, as hath in it all the parts of perfect holineſſe,Note. ſuch as is ſeated in eueryevery power of their ſoules, and in euerie part of their bodies, and that is a perfection of parts, but they hauehave not in them a perfect meaſure and degree of any part of holineſſe, nor an holineſſe in any power of the ſoule, or part of the bodie, perfect in the meaſure of it, and ſo no perfection in degrees, for as the Apoſtle ſaith, 1 Cor. 13.9. The moſt regenerate know but in part, and therefore their louelove, and other graces that are in them, are proportionable, they are but in part, not perfect in the time of this life.
But for anſwer to that place, 1 Iohn 4.17. on which the Anſw. 2 Familiſts beare themſelues exceedingly.
Firſt, they can neuer euince and prooue it, that in that place by louelove is meant that louelove that is in vsus, that louelove wee beare either to God or man: but rather by louelove is there meant Gods louelove to vsus that are true beleeuers, which is ſaid to be perfect in vsus, in regard of the effect of it, in regard of the vſe and comfort of it, ſhed abroad in our hearts, for Iohn ſaith, verſe 16. Wee hauehave knowne, and beleeued the louelove that God hath in vsus, (or towards vsus) and then he goes on ſtill, (no doubt) ſpeaking of the ſame louelove, and ſaith, Heerein is that louelove perfect in vsus; but admit that Iohn there ſpeakes of that louelove that is in vsus, either towards God or men, and hee calles it perfect louelove, What then? Will it thereupon follow, that there is an abſolute perfection of louelove in the regenerate, in the time of this life, and ſuch louelove as hath no defect in it? No, no, their light braines deceiue them, if they ſo imagine. For by perfect louelove vnderſtanding it of that louelove that is in vsus, he meaneth ſuch louelove as is true, found, and vnfained, oppoſed to that which is hollow and hypocriticall, and thus wee finde the word (perfect) expounded Iſai. 38.3. Where Hezekiah ſaith, Lord remember me now, how I hauehave walked beefore thee in truth, and with a perfect heart, where we may eaſily ſee that by perfection of heart, hee vnderſtandeth truth and ſincerity of heart, and ſo in this place by perfect louelove is meant ſound, true, and vnfained louelove, and ſuch louelove caſteth out feare, euen all ſlauiſh feare.
The Familiſts therefore cannot faſten it on this or any other place of Scripture, that there is in the regenerate, in the time of this life, an abſolute perfection of louelove, wee are to renounce it as a phantaſticall conceit of ſuch as are deluded by the Spirit of error.
There is yet another ſect (I meane the Papiſts) who abuſe this deſcription of louelove, and gather from it a falſe concluſion. They gather that becauſe the Apoſtle ſaith, (LoueLove is the bond of perfection.)
It is a falſe concluſion gathered frō hence by the Papiſts, that we are made perfect by louelove, and iuſtified by louelove in Gods ſight.That we are made perfect by louelove, and iuſtified by louelove in the ſight of God.
But this cannot ſtand with the true meaning of this deſcription. Wee ſhewed beefore it is thus to bee conceiued.
That louelove ſerues as a bond to knit together all Chriſtian vertues and duties that paſſe from man to man, as it were into one perfect body, its a bond of perfection in reſpect of thoſe vertues and duties that hauehave relation to men, and therefore it cannot bee rightly hence gathered, that louelove is of vſe to make perfect in the ſight of God.
That concluſion is built on a ſandy foundation, and a miſconſtruction of the Text; but grant this vntounto them which they are neuer able to prooue, that true beleeuers hauehave a perfect meaſure of louelove, yet can it not iuſtifie them in the ſight of God; for iuſtification in Gods ſight ſtands, partly, in the remiſſion of ſinnes, and partly, in righteouſneſſe imputed, or as the Papiſts ſay, inherent righteouſneſſe.
Now perfect louelove in degree cannot procure remiſſion of any one ſinne, that is no part of Gods promiſe annexed to his couenant of workes, he ſaith not, doe this and thou ſhalt liue, and if thou doe it not, but breake my Law, by perfect louelove thou ſhalt ſatisfie for that breach. No, no, the condition of perfect obedience in the morall Law propounded, once broken, there can be no compenſation, or ſatisfaction, but by puniſhment, either in the perſon offending, or of ſome other in his ſteed; without queſtion the actiue obedience of Chriſt was moſt exact and perfect, yet was not that perfect, legall, and meritorious obedience of his ſufficient to procure remiſſion of ſinnes, but hee muſt ouer and beſides that, ſuffer death, euen the curſed death of the Croſſe, and beare in his body and ſoule, the extremitie of Gods wrath, beefore hee could ſatisfie Gods iuſtice for the ſinnes of his choſen; and therefore it is ſaid, hee bare our ſinnes in his bodie on the tree, 1. Pet. 2.24. Wee may then ſafely ſtand on this againſt our aduerſaries, that it is not louelove (admit it to bee moſt perfect) that can iuſtifie vsus in the ſight of God: becauſe it cannot procure remiſſion of the leaſt ſinne.