Sermons, Sermon 10
SERMON, X.
Rom. XIII. 5. Wherefore ye must needs be subject, not only for Wrath, but also for Conscience sake.
THE Wisdom and Goodness of God, that shines in the natural order and dependence of things in the frame of the great World, appears likewise, and commends it self to us, in the civil order he hath instituted in the Societies of Men, the lesser World. As out of the same Mass he made the Heaven, and the Earth, and the other Elements betwixt them, one higher than another, and gave them different Stations, and Qualities, yet so different as to be linkt and concatenated together, Concordia Discordia, and all for the concern and benefit of the whole.
Thus for the good of Men, hath the Lord assigned these different Stations of Rule and Subjection, though all of one Race Acts 17. Raising from among Men some above the rest, and Cloathed them with such Authority, as hath some representment of himself, and accordingly communicating to them his own Name, I have said you are Gods. And the very power that is in Magistracy to curb and punish these that despise it, the Apostle useth as a strong and hard Cord to bind on the duty of Obedience, a Cord of Necessity, but he adds another of a higher Necessity, that binds more strongly and yet more sweetly, that of Conscience, wherefore ye must needs be subject not only for wrath, but also for Conscience sake.
Observe. 1. This is the main consideration that closes the discourse, the great Cord, that binds on and fastens all the rest, all the arguments foregoing, therefore, are mainly here to be prest. Have a reverent and conscientious respect to the Ordinance of God in the Institution of Government, and to the Providence of God in his choice of those particular persons whom he calls to it. Contain thy self in thy own Station, and submit to those set higher by the Lord, in obedience to him. This indeed is the only true Spring of all obedience, both to God and to Men for him, and according to his Ordinance, to regulate the outward carriage, without the living principle of an enlightned and sanctified conscience within, is to build without a Foundation. This is the thing God eyes most, he looks through the surface of Mens Actions to the bottom, follows them into their source, examines from what perswasives and reasons they flow; he sees not only the handle of the Dial, but all the Wheels and Weights of the Clock that are the cause of its motion, and accordingly judges both Men and their Actions to be good or evil as the inward frame and secret motions of the heart are in his own Worship; the outside of it may have the same visage and plausable appearance in a multitude conven'd to it, and concurring in it, and no humane eye can trace a difference, and yet, oh, what vast difference doth Gods eye discover amongst them, he sees the multitude of these that are driven to his House, by the power of Civil and Church Laws, or carried to it only with the stream of Company and Custom, and those I fancy take up the most room in our Churches. But he sees here and there, where such are in any corner that Worship him in singleness of heart, out of conscience to his holy Command, and of their many obligations that dare not let pass any opportunity they can reach of doing service to their Lord, and that dare not slight his Word. And thus coming for conscience sake, they do present their Souls to receive his Word, give their hearts up to receive the impression of it, put themselves under it, to be stampt by it according to that Rom. 6. 17. But ye have obeyed from the heart that form of Doctrine which was delivered you. So likewise he sees those that bear his Name to his people, the Ministers of his Word; If they Preach constantly and live blamelessly, and are diligent and irreprovable in all the external parts of their walking: This last satisfies Mens questions in their inspection and visitings, but Gods enquiry and visiting searches deeper, he asks from what heart all this comes, if from a holy conscience of the weight and high importance of their holy calling, and a faithful respect to the interest of their Masters Glory and his Peoples Souls. And thus, he, as Supream Judge, sits and considers the proceedings of Judges and Magistrates, not only whether they do that which is Just, for often they cannot, easily or safely, do otherwise, but whether they do it with regard to him or not; that is, whether they Judge righteously, for conscience sake, or not; whether they do consider him, as sitting above them, when they sit down upon the Bench or Seat of Justice, and do indeed, truly speak righteousness, Psal. 58. Or if in heart they work wickedness, if they have any corrupt end, or hearts that are not straight, he sits on their heart and Judges it: Or if this be done either for base gain, or vain-glory, or by compulsion, or outward necessity, or danger of censure; or if it be this latter, and inward necessity of Conscience, which makes a true willingness.
Thus people, if they obey for Wrath, which is, for fear of the Magistrates Sword, more than for Conscience of the Lords command, God accounts not this Obedience, but in his Judgement it goes for no better than Rebellion. It is to be feared, too many Magistrates, and others, have in this Natien embrac'd the Reformation, not at all for Conscience sake, but only for Wrath, fear of Laws and Authority. But although we are not able to follow forth this search to the full, that being the Lords own Prerogative, yet, truly, where it is evident to us, that there is nothing of Conscience, though in civil things, it may pass, yet in things that are peculiarly matters of Conscience in Religion, men ought to be somewhat wary, according to the utmost of due discerning, and are possibly somewhat to blame in promiscuous admitting of such, whose Carriage, yea, whose Profession and Religion, speaks aloud, that their compliance was wholly constrained Obedience, only for Wrath, and not for Conscience.
If Civil Authority is to be obeyed most for Conscience, than Church Authority, that is more Symbolical with Conscience, and hath nearer reference to it, ought to aim most at that. Conviction and Conversion is our Work, and not Constraint, to bring people both by the Word, and by a way of Discipline, suiting and backing it, to a sense of Sin, and Spiritual thoughts of God, and his Holy Law, that they may be subject more for Conscience than for Wrath.
And ye People, labour more to find the actings of that holy fear of God, and conscience of his Will, in all your ways; study to have an inward Light, a practical sanctifying Light, directing you, and be not meerly held in as Beasts, by the Authority and Laws of men, but learn to know, and be sensible of the Soveraign Authority of the most high God and his Law, and to have respect unto all his Commandments. If this were once done, how regular a motion would it keep amongst all Superiours and Inferiours of all sorts, in Families and States, the one commanding, the other obeying in God? It would be as sweet Musick in the Celestial Quire of their Lives and Affairs; right informing, and right moving Consciences, would be as continual Teachers within, directing all in Obedience, and would make it both more constant, sweet and pleasant, as natural motion; whereas it it grievous and violent, that is from wrath or outward power, and therefore lasts not, as the Israelites worshipt God aright while their good Judges lived, and run after Idols when they were removed.
Again: This same obedience for conscience, ennobles and sublimates mens action, even in Civil things, makes them have somewhat Divine, turns all into Sacrifice to God; when all is done for God, even Servants and Children obeying Masters and Parents, Subjects, Magistrates, for his commands sake: And still thinking, in the whole course of their regular due Carriage, in their very Callings, This I do for God, my ordinary Labour and Works, and my just Obedience to Men, I offer up to him. This is the Philosophers Stone, that turns actions of lower Metal into Gold, I set the Lord always before me, Ps. 16.
Obs. 2. Kings, and other Powers of the World, who are the Enemies, and sometimes the enraged Persecutors of our Holy Religion, mistake their quarrel, and are very wrongfully misprejudiced against it, and upon that false supposition, do hate and oppose it, suspecting it as an Enemy to their Dignity and Authority, whereas there is nothing that doth so much assert their Just power as Religion doth. Civil Laws may tie the hands and tongue to their obedience, but Religion binds all due subjection to them upon the very Consciences of their people, therefore they are both ingrate and unwise, in using their power against Religion, which it so much strengthens: Their power should strengthen it, both by way of due return, to correspond with it in that, and even for its own Interest, receiving a new Establishment to it self by Establishing Religion. Even that Master of Irreligious Policy, confesses thatMatchiavel. the profession of Religion is a friend to Authority, but if the shadow of it do any thing that way, we see, contrary to his prophane supicion, the substance and truth of it doth it much more.
Obs. 3. If for Conscience sake, subjection; then sure in nothing against the true Rule of Conscience, and prime Object of Conscience, the Authority and Law of God. That is the first and highest, and the perpetual unalterable engagement to him, binding Kings and Subjects high and low, and if they leave their Station, we ought to keep ours still in a streight subjection to God; for the extent of Friendship, and all other Relations, and of all Subjection and Obedience, is to be ruled and bounded, usque ad aras. Give to Caesar the things that are Caesars, but nothing of Gods; neither ours to give, nor his to receive.
For, for this Cause you pay tribute also. This the Apostle gives as a sign of that confest right that Magistrates have to the subjection and obedience of people, that in all Nations this Homage, and Acknowledgment is due to them, Tribute payed; which it may be, he the rather mentions because some question might be, what might Christians do concerning this; however this according to the Constitution of several places, he takes as granted, to be not only lawful, but due to be rendred. Here we are not to insist on the seanning of this, but certainly as the power of a Magistrate is not in this, nor in any other thing, absolute and unbounded, so the legal and just paying of Tribute and other Revenues by the people, argues their engagement to these set over them, and is not as Wages to a Mercenary servant, but an Honorary due to their place and calling, who are the Ministers of God in civil Government; so also convenient, yet liberal maintenance to the Ministers of Gods own house is their right, yet (not to inrich them) nor yet ought it to be given grudgingly, as undue; or superciliously as to servants; but with the chearfulness and respect agreeable to the Lords servants, watching for their Souls.
All Tribute and Obedience still relates to this, and is grounded on it, the Lords Institution of Power and Government for the good of Men; though it sometimes prove otherwise in the exercise of it, yet the Ordinance is pure, and most wisely suited to its end, from which the Sin and Corruption of Men turns it, but too often; so that one Man Rules over another to his hurt, to the hurt of both the Ruler himself, and of the Ruled, Eccl. 8. 9. There is a time wherein one▪ Man ruleth over another to his own hurt, each proving a scourge to the other, in the Just Judgment of God upon both for their Iniquities, making a fire from Abimelech to devour the Men of Shechem, and the Men of Shechem deal treacherously *Judg. 9. 20.with Abimelech.
Yet still the thing it self remains good, many skilful Physicians may kill instead of curing, yet it is but a caprice to decry all Remedies, and the use of things Medicinal, that the God of Nature hath furnisht for that use: Men may, and alas! most do, prejudice their own health, by either intemperate, or some way irregular Diet, yet this makes nothing against the continual necessity and use of Food, nor can disswade any from using it. Thus the abuses of Authority infringe not this, That Magistrates are a publick good, yea, the Unjust better than none, Tyranny better than Anarchy; there is some Justice done in the most Unjust Government.
But thus they that are exalted to Rule, ought to consider, who raised them, and for what they are raised, and so faithfully to do Justice. They are raised high, as the Stars are set in their Orbs, for influence and the good of the Inferiour World, and as the Mountains which rise above the Vallies, not to be places of Prey and Ruin, but by the streams they send out to refresh them. So from Magistrates, Judgment ought to run down as Water, and Justice as a mighty Stream; they ought to consider themselves as Ministers (though called Magistrates with relation to the people) yet Ministers in relation to God, foreign and the people's in him, as the word foreign imports, being constant Labourers for their good: Even the Sun, a Minister, Gods Minister of Heat and Light to the Earth. Would they look up thus to God, it would make them look down on their Inferiours, not with the ill aspect of Pride and Cruelty, but the benign looks of Good Will, Fidelity and Vigilancy, for their Welfare, knowing that they are appointed for this very use in the World, not referring to that which is nearest here, and nearest themselves, The receiving of Tribute, but the remotest good, which is the chief for which their Tribute and themselves are appointed, The punishing of the Wicked, and encouragement of the Good.
Render therefore to all their dues, Tribute to whom Tribute, &c. The Apostle enlarges his Exhortation to the general Rule of Equity; the humble upright mind will willingly suit with this, and pay respect to men, in obedience to God, and therefore primarily to him which the most neglect. Honour and fear are due to him as to our Father and Master, and yet where is it to be found? If I be a Father where is mine honour? And if I be a Master where is my fear? &c. . Mal. 1. The Tribute of Praise and Glory in all these is due, and ought not to be purloyned, nor any part detained, but how few are faithful in this? Much Uncustom'd Goods pass among our hands in the course of our Lives, many things wherein we are not mindful to give Glory, entire Glory to God; but he cannot be deceived, if we go on he will take us in our quietest conveyance, and all will be forfeited. We shall certainly lose all, if all Glory return not to him; all that we have, and are, should we daily and heartily offer up to him, from whom we have life and breath, and all things.
Owe no man any thing, but to love one another, &c. That which the Apostle set before himself, as his own study and exercise, Act. 24. he doth in the latter part of this Epistle set forth at large, as the Duty of every Christian, to keep a Conscience void of offence towards God and Men. And having in the former part of it, treated amply and excellently of the Doctrine of Christians Faith and Salvation, and ascended to its highest cause, he descends from thence to give the Rules of a Christian Life; and he reduces them to those two, To give the Lord his due, which is, our selves entire; Our Bodies ought to be a living Sacrifice, Chap. 12. ver. 1. And that they are not without the Soul; and it is Love in the Soul that offers up this whole burnt offering to God, the fire that makes it ascend. Towards men likewise, Love is all, of which in many several acts of it, he spake likewise in the former Chapter, verse 9. &c. And having inserted an exhortation to Subjection to Humane Authority, as a Divine Institution, he now returns to that main Comprehensive and Universal Duty of Love, and passes fitly from the mention of other particular Dues to Superiours, to this, as the general Due, or standing Debt, all men owe one to another. So, I conceive, this is not intended for the further pressing of that particular Duty of Subjection, by reducing it (seeming hard in it self) to the sweet and pleasant Rule, or Law of Love, but that he passes wholly from that particular to this common Duty, so as that is not excluded but comprehended here with the rest, though not specially aimed at; but a little Rivulet running a while in its own Channel, in the foregoing Discourse, falls here in again, to the main Current of the Doctrine of Love, begun in the former Chapter. And here he chooses, adapting it to the strain of the Discourses immediately foregoing it, to express this under the Notion of a Debt, Owe nothing but Love.
1. Other Debt removed: Owe nothing That is, be not willing to continue Debters of any thing to any, by undue retaining of such things, which being paid are not owing. (2) This is a constant Debt, that you must still pay, and yet still owe, Love; and the reason added is most enforcing, that we be willing, and continue both Payers, and yet Debters of it; the dueness of it appears in this, That the Law requires it; and the compleatness of it, That it is all the Law requires. Love is the fulfilling of the Law, which is amplified in the two subsequent verses.
This is most fully true, take Love fully as it looks on its full Object, God and Man; and so it is the fulfilling of the whole Law that relates to those two in its Two Tables. Take it particularly as acting towards men (as here it its) and so it fulfills that part of the Law, that whole Table that respects Man; the most of those Commandments are expressly here set down, and the omission of one is fully supplied by that additament, if there be any other. Then again, it is cleared by the common aim and result of them all, to keep our Neighbour undamaged, and that, Love doth most surely and fully, therefore fulfills all. That negative work no ill, answers the strain of all the Commandments, which is to defend our Neighbours from our ill, being most of them such, and all of them such that are here specifi'd, yet both they, and this sum of them, involving the contrary, working of all possible good to our Neighbour, in which still Love suits it, nothing being both more averse from wrong, and more active in good, than Love, as the same Apostle hath it, 1 Cor. 13. Besides that, it cannot do, no, not so much as think evil, it is naturally carried to bounty and kindness, and cannot cease from doing good; a Plant that is fruitfull all the Year long.
The Apostle hath very good Authority for this abridgment of the Law; our Saviour himself, Matth. 22. 40. and he takes it out of the Books of the Law themselves, and certifies us, that it is the substance and sum both of Law and Prophets. Were this Love absolutely perfect, the fulfilling of the Law would be so too; and where it is sincere, as the Apostle requires it, there is a Sincere and Evangelical Obedience, or fulfilling of the Law.
In the Text consider, (1) The largeness of its Object. (2) The largeness of its Acting. (3) The height of its true Original.
First: So far as thou canst acquit thy self, owe nothing else to any but Love, owe that to all; not alike familiar Conv…rse necessarily to all, nor alike measure of benefi…ence, nor alike degree of love, but yet love alike sincere and real to all; not either a false, or an empty fair Carriage, but holy Christian Love, Love rooted in thy heart, and springing up in thy actions, even towards all men, as thy opportunity and ability serves thee, and their condition requires of thee, not hating no… despising any for their poverty in Estate, or deformity of Body, or defects of Mind, nor for that which works most on men, Injuries done to thy self; all they can do cannot give thee an acquittance, or free thee of this Debt of Love, for thou art bound to another. This is the Rule of Jesus Christ, and the Badg of Christians, to love their very Enemies; but this, oh! how rare? How few attain it? Yea, how few endeavour it? On the contrary, it is by many given over as a desperate impossible business, they judging of it not according to that Spirit of Christ that is his, but according to the Corrupt rancour and bitterness of their own natural perverse Spirits, yea, and too many disdain it as a poorness and sheepishness of Spirit to suffer and forgive; be it so, yet such a Sheepishness as makes a man like Jesus Christ, who as a Sheep before the Shearers is Dumb, so he opened not his mouth, when his heart within was compassionate towards them, as appeared, when he opened it concerning them, Father forgive them, for they know not what they do. This is true greatness of Spirit to partake of His, that is the highest and best of Spirits, and is the Spirit of Meekness and Love. How much is this above the common Spirit of the World? Truly, base and poor, is that which is discomposed and put out of frame with every touch, whereas this is mighty, and triumphs indeed over all provocations and injuries.
2. Let us consider the largeness of its acting; it goes through the Law, fulfils it all. That command that is first in the second Table, that is not here exprest, is it not Love that makes all concerned in it, to fulfil it? That produceth Mildness and Moderation in Superiours, and Faithfulness and willing Obedience in Inferiours; makes both Authority and Subjection sweet and easie, where Love commands and Love obeys. And for the next, Thou shalt not kill. Doth not Love, as the Sun beams, put out the fire by its Divine heat, eat out the Earthy, yea, the Infernal fire of fixed Malice or rash Anger, that burns naturally in the hearts of men? (Such anger is called Brutish, Ezek. 21. 31. Burning or Brutish: And on the contrary, Prov. 17. 27. The ambiguity is happy, of an excellent or of a cool Spirit, for the cool Spirit is so; cool from base passion, but burning truly with this Love,) and then is by very small, and many times meerly imaginary causes, so easily blown up, and that flames forth into gross Murders, or at least such Injuries and Violences, or Contentions and Revilings, as go in Gods account, and are writ down in his Book for Murders. And he doth not misjudge, nor misname things, but they are really what he accounts them. Love can generously pass over these things, about which Folly and Pride make such a noise. Oh! can I bear this and that? and thou wouldest, by so saying, speak thy stout heartedness. Fool, is this stoutness and strength? Is it not rather the greatest weakness to be able to bear nothing? Have not the weakest persons much of that kind of stoutness and strength, who are the soonest moved and disquieted, Women and Children, and Sick or Aged Persons? But Love, Christian Love to thy Brother, makes the mind truly strong and composed, not easily stir'd against him for every trifle; nay, nor for greater matters: Love can endure much, yea, all things, says the Apostle, 1 Cor. 13. hath strength to stand under them, and stand firm, whereas base minds, void of Love, break all to pieces under a very small weight, bears all as the supporters of a strong and firm Building, or rather, as a House, covers all, for so it signifies; doth not blaze abroad the failing… of men, yea, it hides much, covers a multitude of sins, not only from the eyes of others, but even from a mans own eyes, makes him not behold and look on those things that might provoke him; yea, it is Ingenious and Inventive of the fairest Constructions of things, to take them by the best side, in the favourablest sense, and so long as there is any agreeable way to Interpret any thing favourably, will not have a hard thought of it. Thinks no ill, as there it is: not only hath not active evil thoughts of Revenge, or returning Evil, but willingly doth not judge ill of what is done by others, and that might be so lookt on as to provoke, foreign, doth not reckon wrongs so high as want of Charity moves the most to do, sets them low, and as a healthful Constitution is sweet it self, and relishes all things right, there is more true pleasure, and content of mind, in forgiving, than ever any man found in revenge; that is but a Feverish delight that Malice and Anger hath wrought, working perhaps greedily, but is indeed a Distemper. This Love is the very root of Peace and Concord, a humble Grace, that is not lifted up and Insolent, as the word there is, and so doth not breed Jars about Punctili…e;; esteems so well of others, and so meanly of it self, that it cannot well be crost by any, in that matter of under valuing. But vain Spirits are puft up with a little approbation, and as easily kindled up with any affront, or apprehended disgrace. Love is not lightly put out of temper, as sickly Constitutions, a Fit of a Fever or Ague, with any blast or wrong touch of Diet, it is of a stronger digestion, and firmer health.
Then for that Not commit Adultery. All things of that kind, though they spring from a kind of Love, yet not from this Love from above, but (as the Apostle James distinguishes wisdom) from the Love that is sensual and devilish; Love is not the true name of it, but base and brutish Lust, and generally all prophane Societies, and sortings of men one with another, are most contrary to this pure Love. The Drunkards that are Cup-friends, as they are full of Jars, and have no constancy, but are unstable as that wherein their Friendship lies, their Liquor, are a vile despicable Society, not worthy of Men, much less of Christians. This sin hath affininity with Uncleanness, and is usually ranked there. Right Love to a Tipler, is not to sit down and guzzle with him, but to reprove and labour to reclaim him, and where that cannot be done, to avoid him. To wicked persons we owe not a complacency or delight, which is most contrary to this Love, but hating their Sin we owe them Love, and the desiring and (as far as Love can) the procuring their Conversion and Salvation. Wicked Converse cannot consist with this Love, which is the fulfilling of the Law, and a Combination for the breaking of it, and the joining their strength together for that end. Love rejoiceth not in Iniquity, but in the Truth, makes not men rejoice together in Sin. So foul unclean Affections, and a Society, in order to the grati…ying them, is most contrary to it; true Love is most tender of the Chastity of others, and cannot abide an impute thought in it self.
So in not Stealing. Love would be loth to enrich, or advantage it self, upon the damage of others in any kind, it doth most faithfully …nd singly seek the profit, and prosperity of our Neighbour, even as our own. And i… this took place, of how much use were it in the World? But oh! it is rare. This meum and tuum is the grand Cause of the ill understanding and discords that are amongst men, when it is not managed by this Love but by Self-love.
And the tendering and preserving of the good name of our Brethren, is a proper and very remarkable fruit of this Love, which is so far from forging false defaming Stories, that it will rather excuse if it may be done, or if not, will pity the real failings of men that tend to their reproach; and on the contrary, will teach men to rejoice in the good carriage and good esteem of their Brethren as of their own.
In the end, Love works such a Complacency in the good of others, and such a Contentation with our own Estate, that it most powerfully banishes that unruly humour of Coveting, which looks on the condition of others with envy, and on our own with grudging and discontent.
This Law of Love written within, doth not only rectifie and order the Hands and Tongue, but the Jealousies, the very stirrings of the Heart; it corrects the usual disorder of its motion, and bars those uncharitable inordinate thoughts that do so abound and swarm in Carnal minds.
3. The Original of this Love is that other Love which corresponds to the other part, the first and chief point of the Law; our Duty towards God. Love to him is the sum and source of all Obedience, when the whole Soul and Mind is possest with that, then all is acceptable and sweet that he commands; first, what he commands, as immediately referrable to himself, and then what is the Rule of our Carriage to men, as being prescrib'd and commanded by him. For so, and no otherwise, is this Love the fulfilling of the Law, when it flows from that first Love, Love to God, whose Law it is, that commands this other Love to Men. Some may have somewhat like it, by a mildness and ingenuity of Nature, being inoffensive and well-willing towards all; but then only doth it fulfil the Law, when out of regard to the Law of God it obeys, and obeys out of love to him whose Law it is. So then, the Love of God in the heart is the Spring of right and holy Love to our Neighbour, both (1) because in obedience to him, whom we love soveraignly, we will love even sincerely, because he will have it so. That is reason enough to the Soul possest, and taken up with his Love. It loves nothing, how lovely soever, but in him and for him, in order and subordination to his Love, and in respect to his Will; and it loves any thing, how unlovely soever, taking it in that Contemplation. It loves not the dearest Friend but in God, and can love the hatefullest Enemy for him. Amicum in Deo & inimicum propter Deum, Aug. His love can beautifie the most unamiable▪ Object and make it lovely. He saith of a worthless undeserving Man, or thy most undeserving Enemy, Love him for my sake, because it pleases me; that's reason enough to one that loves him. (2) There is that dilateing sweetning Vertue in love to God, that it can act no other way to men but as becomes Love. Base selflove contracts the heart, and is the very root of all Sin, the chief wickedness in our corrupt Nature; but the Love of God assimilates the Soul to him, makes it Divine, and therefore Bountiful; full of Love to all. (So these two contradict not, Love the Lord with all thy heart, and thy Neighbour as thy self. If all our love must go to God, what remains for our Neighbour? Indeed all go upwards, and be all placed on him, and from thence it is refounded and regulated downwards to men, according to his Will.)
But Self-love brings forth Pride, and Cruelty, and Covetousness, and Uncleanness, and disdain of others, and all such kind of Monsters; so it is the main breaking of the Law.
All that can be said, will not perswade men to this, till the Lord by his Love teach it and impress it on the heart. Know that this is the Badge of Christs Followers, and his great Rule and Law given to them; and if you will follow him, that you may come to be where he is, then study this, That as our Lord Christ loved us, so also we ought to love one another.