The Disabled Debtor Discharged, Part 16
Tell mee therefore which of them will love him moſt? Text.
The Thing Queſtioned, and the Ground of that Demand, we have conſiderable in the words.
That both theſe forgiven Debters did love their Creditor, is granted; The Queſtion is about the Degree of Love, Which of them loved moſt. Something from the Hiſtory many be gathered. As firſt,
Obſer. 1 Thoſe who have beene beneficiall and kind unto us, ought to be affected and beloved of us.
Secondly, The kinder any one hath beene unto us, the more ſhould he be loved and regarded by us. A word or two of each.
Doct. 1 Thoſe who have beene any way beneficiall to us, ought to be loved and reſpected. Sinners love thoſe that love them, much more ſhould Chriſts Diſciples; they ſhould goe beyond all others in the duties of love, Mat. 5.46. Luke 6.32.
Hereto tends that, Prov. 18.24. A man that hath friends muſt ſhew himſefe friendly; Love and Thankfullneſſe muſt be returned according to what hath beene done for us, and received.
The force of the Rule we may ſee in ſundry Examples, 2 Samuel 9.1, &c. 2 Sam. 19 31. 2 Kings 2.7. 2 Sam 10.1, 2. 2 Chron. 24.16. 2 Kings 4.13, &c.
Vſe. The unthankfullneſſe of many cannot be ſufficiently taxed; If it be no great thing (according to our Saviours Doctrine) to be loving to the well-deſerving (for that Heathens and Publicans doe the like) then it muſt needs be worſe then Heatheniſh; yea more then Brutiſh, Nihil eſt quod adeò indignationem provocet altiſſime ſicut ingratitudo, ipſa eſt malorū provocatio, beneficiorum exinanitio, meritorum exterminatio. Pet Raven. in quad. epiſt. 1 Sam. 25. Pſal. 35.12, 13 Jer. 18.20, 21. Ingratum dixeris, omnia dixeris. Minius Publicanus.to be unkind to thoſe who have ſhewed us kindneſſe.
I might ſpeake much of the vileneſſe of this ſinne which is odious to God; as appeares by Gods dealing with churliſh and unthankfull Nabal, 1 Sam. 25.38. And by his own complaint, Iſa. 1.3. And to man, as appeares, not onelyonly by the complaint which the Godly. have made thereof; but by that the Heathens (themſelves) have ſaid of it. Yea Nature it ſelfe teacheth us to abhorre this ſin.
I will relate onelyonly to you a Storie or two, that may be read; one in Gellius, that is this.
There was a Gentleman of a Noble houſe, (his name was Androcles) being taken Priſoner, and made a ſlave to a Noble man of Rome; through hard and cruell dealing, ran away from him, and fled into certaine deſert woods, in Affrica; where he wandring up and downe, at laſt eſpied a Cave under the ground, which (unknowne to him) was the Den of a Lyon, into this he goeth to repoſe himſelfe that night; by and by comes in the Lyon roaring, and halting, and eſpying Androcles, lay downe by him▪ putting forth his paw, which was grievouſly wounded with a ſtub; making moane, as though he deſired help: The man (perceiving the Lyons meaning) began to pluck up his ſpirits, and lookes into the Lyons foot, plucks out the ſtub, dreſſeth the wound, (which was much feſtered) and waſht it with his Urine. The next day the Lyon went out for his Prey, and ſoone returnes with it in his mouth, which he layed downe at the feet of Androcles, (who had eaten nothing two or three daies before) And thus did the Lyon daily for the ſpace of three yeares. Afterwards this Androcles waxing wearie of his ſolitary life, ſtoale away in the abſence of the Lyon and hid himſelfe not farre from the place: The Lyon returning after his accuſtomed manner with meate for his gueſt dinner; and not finding him, made pitifull moane and lamentation: Androcles (when the Lyon as he conceived was laid to reſt) departs; and wandering up and downe fell by chance into the hands of thoſe, whom his Maſter had ſent to looke him up; and (being brought againe by them unto his Maſter,) was clapt up in Priſon, and condemned to be devoured by wild Beaſts (which they uſed to take in the Deſart for that purpoſe.) It ſo happened that this Lyon was ſhortly after taken by Hunters, and ſent to Rome, and appointed to be the Lyon, with which the condemned were to combate; The Lyon was brought into the place, certaine Priſoners were caſt in unto him, (which he cruelly rent in peeces,) at length this poore ſlave was caſt in alſo, to be devoured with the reſt; But as the Lyon ran towards him to teare him, he knew the man, and came fawning on him like a dog, licking his hands and feet: Androcles perceiving it to be the Lyon with whom he lived in the Cave, ſtroaked him gently on the Head and Back, (to the admiration of all Beholders.) Titus the Emperour being then preſent, demanded of the man the cauſe of this, who related to the Emperour the whole buſineſſe. The Emperour hereupon pardons Androcles and gave him the Lyon which waited on him whitherſoever he went; of whom the people uſually ſaid, Hic eſt Leo hoſpes hominis, Hic eſt homo medicus leonis.
Philarcus tells us of another. There was a young Eagle which a Boy had nouriſhed and brought up very carefully, and cured him being ſick: This Eagle ſhewed many and ſtrange ſignes of love unto the Boy. inſomuch that the youth falling ſick, the Eagle would continually ſit by him, and when the Boy did ſleep, it would ſleepe; and when the Boy did wake that would wake; and if the Boy would not eate his meate neither would that eate: and afterward when the Boy died and was carryed forth upon a hearſe, the Eagle followed, and when the body of the Boy was buryed in the fire, the Eagle likewiſe flew into the fire, and ſo conſumed her ſelfe.
Atheneus reports likewiſe that one Mileſius having bought a Dolphin alive, let him go againe into the ſea▪ It ſo fell out that Mileſius afterwards was caſt away by ſhipwrack, and being ready to periſh in the midſt of the Waves, the ſame Dolphin came and got him on his back, and carryed him ſafe to ſhore and preſerved his life. I am loath the Truth ſhould ſuffer ſhipwrack by theſe Narrations; let the credit of theſe ſtories be upon the Authors: This is moſt apparent in experience, that men may learne Love and Thankefullneſſe from Bruit and Savage Creatures: and theſe I mention, thereby to ſhame ſuch barbarous and rough natures,Quidam quo plu… debent magis oderunt, leve as alienum, debitorem facit gravem inimicum Senec. Epiſt. 48. Amicos diligere omnium eſt; Inimicos autem ſolorum Chriſtianerum Tertul ad Scap. in ipſ… initio. as being provoked to this duty of Love, by kindneſſe received, doe thereby take occaſion of hatred, and working miſchiefe to them, who have of them ſo well deſerved.
If we love not our friends, is it like we will ever love enemies? And yet our Saviour hath required this of us. Every man (ſaith Tetullian) can doe the one, (and yet that ſcarce) onelyonly a true Chriſtian can doe the other. Nature teacheth us to requite Goodneſſe with Goodneſſe; it is Religion that muſt teach us to returne Good for Evill. A great offence it muſt needs be to requite Evill with Evill, but to recompence Good with Evill is moſt intollerable, and the higheſt degree of Ingratitude. I come to the next.
Doct. The more kindneſſe wee have received from any, the more ſhould they bee endeared to us and beloved of us.
There are three things in Love. Firſt, Benevolence and well-wiſhing: Secondly, Beneficence or Actuall well-dong: Thirdly, Complacency, or delight-taking. In all theſe may be a preferment given to one above another.
In Wellwiſhing none may be excluded, ſeeme they for the preſent to be never ſo vile, 1 Tim. 2.1. But David muſt be preferred, 2 Sam. 8.3. The ſafety and wellfare of publike perſons is eſpecially to be deſired.
In our delight or Contentment-taking, who knowes not but though our Enemies muſt be prayed for, yet that is ſo peculiar to the Saints, as that it cannot (without ſuſpicion of unſoundneſſe) be extended to Aliens? Heare Davids proteſtation, Pſal. 16 3. & 119.63.
For Beneficence and Actuall welldoing, the place is plaine, Gal. 6. verſe 10. There though the Charge runs generally, yet a ſpecialty therein muſt be reſerved to the Saints.
Vſe. It ſhould not then be counted any diſparagement at all to the diſcretion, or charity of any, that they enlarge their hearts more to one, then to another. David had his Ionathan; S. Paul had his Barnabas; S. Auſtin his Alypias; S. Hier…m his Heliodorus; S. Bernard his Gernaſius; Euſebius his Pamphilus; and our Bleſſed Saviour had his beloved Diſciple.
It is a generall ſentence delivered by Salomon, Eccleſ. 4.12.A threefold Cord is not eaſily broken. Where are the moſt cords to tie us, and the moſt bands to joyne us, there ſhould our love be the ſtronger and greater. Grace is a common band of Christian Affection; Nature and Blood makes it ſtronger; (for though it hath beene queſtioned whether a man may preferre a gratious Child before a gratious Friend; yet) there is no queſtion but that a man may love a gratious Friend or Child, before a gratious Stranger. To theſe if you add Perſonall merits, the bond is ſtill ſtrengthened; Thus David loved Saul, &c. but his ſoule clave cloſe to Ionathan.
Our Meditations might eaſily be enlarged in theſe points; but (they ariſing from the Letter of the Text) I content my ſelfe to doe by them, as the Diſciples did with the eares of Corne they plucked in the field, Rub them betwixt my fingers, not threſh them. Wee paſſe from the Hiſtory to the Myſtery. And ſo obſerve we
Doct. God is truly loved of all thoſe whoſe ſinnes are pardoned. This is a Truth granted, and unqueſtioned: If need were, it might be further ſtrengthened from ſundry other Texts, Pſal. 116.1. & 18.1. Cant. 13.2, 5. Phil. 3.8, 9. Pſal. 119.132.
How can it otherwiſe be? For every Act of Gods ſpeciall favour begets another in the heart of the godly like it. He chuſing them, they chuſe him againe; He calls them, Hoſ. 2.23. Rom. 10. 1 Joh. 4.19.they call on him; He loving them, they muſt needs againe love him. We love him (ſaith S. Iohn) becauſe be loved us first. The cold ſtone cannot caſt forth heat, (as you know) till it be warmed by the Sun-beames, being warmed by them, then it reflecteth back ſome of the heate which it received; Thus is it with our cold hearts.
What may be thought then of ſuch as love not God? Can we think them to be of the number of thoſe debters whoſe debt is forgiven?
Ob. But is there any man ſo wretched? Whoſoever loves not Chriſt, let him be accurſed. 1 Cor. 15.22.
Resp. Every one will be ready to boaſt of his owne righteouſneſſe, but where ſhall wee find a faithfull man (ſaith Salomon) ſo ſay I in this caſe. And as David ſpeakes, Pſal. 36.1. of the feare of God, we may ſay of loving God; Wickedneſſe ſaith even in my heart, that there is no love of God in him, many evident demonſtrations there be which may convince every naturall man: of the Truth hereof.
Firſt, they love not God,Probatio amoris exhibitio operis. Greg. in that they will doe nothing for GOD. If a man love mee, hee will keepe my Commandements (ſaith Chriſt) Iohn 14.15, 24. And againe, He that hath my Commandements and keepeth them, he it is that loveth me. And Iohn 15 14. You are my Friends if you doe whatſoever I command you; But he that loveth me not, keepeth not my Commandements, Ioh. 14 24. And why call you me Lord, Lora, and doe not the things which I command you, Luke 6.46.
Secondly, it appeares they love not God, in that they love not to be where God is; Love is like ſire, congregat homogenea, it carries things of a nature one to another. A lover of God gets himſelfe as neere God as he may: he reſorts often to the place where he may meet God,Iohn 17. Bonus Calus tantummodo malus quod Chriſtianus. Terr. in Apolog Sicut Rex in imagine ſua honoratur, ſic Deus in homine diligitur & oditur Chry, in Mat. 22 Quemadmodū ſiqui… peregrè proficiſcens aliquid pignoris ei quem diligit derelinquit; ut, quotieſcun que illud videat, poſſit ejus beneficia & amicitias memorare: quod ille, ſi perfectè dilexit, non poteſt fine ingenti deſiderio videre vel fletu, …c. Hierom. Pſal. 42.1, 2. & 26.8. 2 Cor. 5.8. But theſe cannot endure Gods houſe nor preſence, they have no love to Gods Sanctuary, where they may ſee his Face; much leſſe any longing deſire after the day of Iudgement to ſee his Perſon. Chriſts Prayer is little reſpected by them, Father, I will that they may be where I am.
Thirdly, they love not God, as is evident by this; they love not Gods children. Every one (ſaith S. Iohn) that loveth him that begat, loveth him alſo that is begotten of of him, 1 Iohn 5.1. If I love my Friend, or Father, I love his Picture; but theſe hate the godly; they mock them, and nickname them. And for no other cauſe (pretend what they will) but for that the Image of God is in them: As the Picture of a man doth enrage the Panther; ſo doth the holineſſe of the Saints the wicked of the world.
Fourthly, they love not God in that, they care not for thoſe Monuments and pledges of his love, which hee hath left unto his Church untill his comming againe. Where we love truly, we love whatſoever may preſerve the Monument of the beloved partie. But Gods Word, Gods Sacraments, are nothing ſet by of many, which yet God hath commended to us to be often uſed in remembrance of him, Luk. 22.19. 1 Cor 11.25.
Fifthly, they love not God, in that it is evident, they love other things more then God; And this is expreſſely averred of ſuch, 1 Iohn 2.15. He that truly loves God, hath learned to deny himſelfe, and all things elſe for his ſake His Affections are carryed over hil…s and mountaines, through flames, and fire for love of him, (as anon we ſhall ſee further.)
Nemo magis diligit quam qui maxime veretur offendere. Salvianus.Sixthly and laſtly, they love not God as may appeare by this; they feare not to offend him, nor have they care to pleaſe him. David loved God, and would not tranſgreſſe his Law, he grieved to ſee his righteous Lawes by others broken, Pſal. 119.138, 139. Lot loved God, and could not but vex from day to day with the unlawfull deeds of the Sodomites, 2 Cor. 5 9.2 Pet. 2.7, 8. How then can theſe ſay they love God, yet heare his name blaſphemed, behold his worſhip polluted, &c. yet not mourne?
So then; as our Saviour ſaid unto the Iewes, Iohn 5.42. may wee ſay to theſe; I know (by theſe and ſuch like ſignes) that you have not the love of God in you; How then can you beleeve that you have intereſt in this great priviledge, which yet you profeſſe you have, the Remiſſion of ſinnes.
And if ſuch as theſe are debarred of this mercy, ſo as that they cannot (for the preſent) lay claime to it, what think you then of thoſe who hate God, and are Enemies unto him? that there are ſuch in the Church, appeares by divers Scriptures, as Exod 20.5. Deut. 7.10. Zach. 11.8. Luke 19.14. More particularly theſe are charged with this horrid impiety.
Firſt, all Idolaters and Superſtitious perſons, who worſhip God after their owne devices, theſe are ſaid to be haters of God, Exod. 20.5.
Secondly, all Worldlings and Covetous Miſers, for ſo we finde, that the love of the Father is not in them, 1 Iohn 2.15. And that their Friendſhip with the world is enmity to God, Iames 4.4.
Thirdly, all refractory and unruly Chriſtians, who refuſe to ſubeject their ſoules to Chriſts Scepter, and ſubmit themſelves to his Ordinances; what ever theſe pretend, yet God takes them for his Enemies, Ioh. 5.42. Luke 19.27.
Fourthly, all naturall and unregenerated Perſons, theſe have no love of God in them, they hate him in their heart; ſo we find, Iohn 15.18, 23. Nor is this the ſtate of the Reprobate in the world onelyonly, but even of Gods Elect before their converſion, Coleſ. 1.21.
Fifthly, all workers of iniquity, ſuch as practiſe any ſin,Mich. 7.3. and plie it with both hands (to uſe the Prophets phraſe) theſe are haters of God, as appeares, Pſal. 37.18, 20. & 92.9. Ioh. 15.10.
Queſt. But how can God be hated, he being the chiefe Good? Goodneſſe wee know is the proper object of Love.
Reſp. Wicked men hate not God as he is preſented and apprehended under the Notion of Goodneſſe, but as they apprehend ſomething evill in him; as that he is a Judge, and gives a Law, and puniſheth for the breach of it, &c. Now thus under the fancied notion of evill, the chiefe Good may be hated; as the greateſt evill is loved preſenting it ſelfe under the notion of Good.
To conclude, let not ſinners flatter themſelves in thinking that they love God as well as the beſt; for however they hold themſelves for Gods friends, yet he will diſcover them for his enemies in the end, and proceed againſt the as we read, Luke 19.27.
Vſe 2 Wherefore let my counſell be acceptable unto thee. If upon examination thou findeſt that the love of God is not yet in thy heart, bewaile thy eſtate, and think not ſo well of thy condition as thou haſt done; Let Gods Patience and bountifullneſſe moove thee to turne unto him: Cry to him who is the God of Love, 2 Cor. 13.11. 2 Tim. 1 7.that by that bleſſed Spirit of his (which is the Spirit of Love) hee would worke thy heart to love him. It is a lovely ſuit, and God will not deny it, if you truly aske it. Seeke to him this way,Mat. 5.44, 45. Vultis a me audire, quare & quomodo diligendus eſt Deus? & ego dicam quod cauſa diligendi Deum. Deus eſt, modus, ſine modo diligere. Ob duplicem cauſam, dico, Deu propter ſeipſum diligendum vel quia nihil juſtius, vel quia nihil fructuo ſius diligi poteſt. Bern. in lib. de dilig. Deo. Rom 13.8. Prior Deus dilexit nos tantus tantum & gratu tantillos & tales. Bern. de dilig. Deum. Solus eſt amor ex omnibus animae motibus, ſenſibus at que affectibus, in quo poteſt Creatura, (etſi non ex aequo) reſpondere auctori, velde ſimils mutuam rependere vicom: e.g. ſi mihi iraſcitur Deus, num …lli ego ſimiliter rediraſear? non uti que ſed pavebo, ſed cotre miſcam, ſed veniam deprecabor. Jia ſi me arguat, &c. Nam cum arnat Deus non a liud vult quam amari, &c. Bern. in Cant. Serm. 83. and feare not; He that commandeth us to love our Enemies, will undoubtedly love us though his Enemies, if in truth of heart we deſire to love him.
I might uſe many Arguments to put you on upon this Purſuit. There is no duty hath more Reaſons to ſpeake for it then this hath. I will name onelyonly two, which S. Bernard hath, the one is in reſpect of God, the other in regard of our ſelves.
In reſpect of God, and ſo nothing is more juſt and equall then that he ſhould be loved of us.
For firſt, this is that he doth require both in Law and Goſpell, Deut. 6.5. Mat. …2.38. It is the firſt and great Commandement, (as our Saviour ſheweth) and that on which all other acceptable ſervices are grounded.
Secondly, this is that he doth deſerve, for hath not he placed in us that affection of Love? Is it not a ſtreame of that living Fountaine who is Love it ſelfe? 1 Ioh. 4.8. Now, he that plants a vineyard ſhould drinke of the wine thereof (ſaith the Apoſtle) 1 Cor. 9.7. And God who hath planted this affection in us, ſhould chiefly taſt of it himſelfe.
Againe, God hath manifeſted his Love to us in giving his onelyonly beloved Sonne for us, Iohn 3.16. He hath begun to us in the cup of Love, 1 Iohn 4.10. Is it not fit that we ſhould pledge him? It is an elegant Obſervation of S. Bernard upon the Canticles; of all the motions and affections of the ſoule, none is ſo reciprocall as Love. If God be Angry with us we may not be angry with him; If God Reproove us, we may not reproove him; If hee Iudge us, we may not judge him &c. but in Love wee may, yea ought to reciprocate with God: he loving us, we ought to re-love him, and woe to us if we anſwer him not herein in ſome meaſure.
Beſides, there is nothing in God but deſerves love; I will call upon God (ſaith David) who is worthy to be praiſed, Pſal. 18.3. So may we ſay truly; I will call upon the Lord, who is worthy to be loved. There is nothing that makes one fit, or worthy to be loved but is to be found in God; as ſurpaſſing Excellencie, Majeſty, and glory, high Soveraignty, and ſupreame Authority, free Grace, and rich Mercy, &c. Thou art all faire my Love, thou art all faire, there is no blemiſh in thee. As then the ſonnes of God ſeeing the daughters of men that they were faire made choice of them, Gen. 6.1. So beholding this beauty and faireneſſe that is in God, make wee choice of him.
As it is juſt in reſpect of God that we ſhould love him; ſo it is very profitable for our ſelves: no love is loſt in ſo doing.
Nihil eſt qui nihil amat. Plautus.Difficile eſt humanam animam nihil amare (ſaith S. Hierom) It is hard that the ſoule of man ſhould love nothing. He is to be eſteemed as nothing which loveth nothing; ſomething the ſoule will love. Now there are variety of Objects for this Affection, (In which reſpect (it is well obſerved) that there is no one word in the Greek tongue which receiveth ſo many Compoſitions as the word foreign doth) But if in caſe we ſet our Love on any other Object then the Lord, we become looſers and not ſavers. By loving him we are made better both in Grace and Glory.
You know Love aſſimulates the heart to the thing loved;Amor unit amantes. ſo love of Honour makes the heart proud; Love of Pleaſure makes the heart vicious, and looſe, &c. And the Love of God makes us to conforme unto his Image, and be like him in holineſſe; thus wee become better through our loving God in Grace.
Non clareſcit anima ſulgore aeternae pulchritudinis niſi hic arſerit in officina Charitatis. Greg. Mor. in Iob. l. 18. Doct.And for Glory you cannot be ignorant of the promiſes which God hath made to thoſe, and to thoſe onelyonly who love him, Rom. 8.28. 2 Tim. 4.8. Iames 1.12. & 2.5. 1 Cor. 2.9. Theſe particulars might be enlarged, but I deſire not to be tedious.
A ſecond Obſervation from hence is this,
All that Love God doe not love him with the like degree of Love.
Both theſe debters loved God, (and ſo in regard of their Affection they were alike,) but in reſpect of the degree there was a difference, One loved more then the other.
Our Saviours Queſtion to Peter prooves thus much.Ioh. 21.15. Simon ſonne of Jonas loveſt thou me more then theſe? As if he ſhould have ſaid, Simon, thou haſt ſhewed much fervent affection to me above thy fellowes, in that thou haſt caſt thy ſelfe into the Sea to come unto mee, and by thy ſtour Profeſſion, if all ſhould denie mee, yet thou never wouldeſt. And indeed thou haſt reaſon to love mee more then the reſt, for that more is remitted to thee then to the reſt.
I do not hence conclude, that Peter loved Chriſt above the reſt: But this I dare ſay, that it lay betwixt two, Peter and Iohn. All the Diſciples loved Chriſt intirely (except that child of perdition) but theſe two excelled in their loves. And if we muſt needs enter into a compariſon betwixt them, the odds ſeentes to be on S. Iohns ſide; for doubtleſſe he whom Chriſt more loved then the reſt, he either found, or made him more thankfull then the reſt. The ground of our Saviours love could be no other then Grace; and he who hath the greateſt meaſure of Grace muſt needs love him moſt, who is the fountaine of Grace.Ille in amore Dei major eſt, qui ad ejus amorem plurimos trabit. Greg. in Hom. Majer eſt in amore Dei, qui plures traxerit ad amorem Dei. Bern de dilig. Deo. Beſides his Workes prove it, for he followed him boldly to the High-Prieſts hall; he never denied him once, (Peter did thrice.) He with his mother attended on him at the croſſe, and from that day he tooke the bleſſed Virgin to his owne home. Nor did ever any of the Twelve breath out ſo much love, or teach ſo much love as S. Iohn did, as appeares by the E. piſtles which he wrot (made up of love.) And the laſt breath which he took, which was this, My little children love one another.
Reaſon. And no marvell, if all doe not love with the like degree of Love. ſeeing all doe not lay hold with the like degree of Faith (which is the ground or root of Love) it1 Tim. 1.5. is in one degree in one, and in another degree in another; In ſome it is weaker, in others ſtronger, Indeed if wee conſider Faith, ſecundam rationem ſpecificam, in the Eſſentiall forme, whereby it is ſpecified an differenced from other habits and virtues; ſo it is in all Beleevers alike: But if we conſider it, ſecundum rationem individualem, as it is inherent in divers ſubjects; ſo it is in ſome more, and in others leſſe, and doth admit a very great latitude. In S. Peter may be one degree: In S. Paul another: In S. Iohn another.Mat. 10.8. Hence it was that our Saviour ſaid to the Centurion. in Caperuaum, Mat 15.28. Mat. 6.30. & 8.26. & 14.31.I have not found ſo great Faith, no not in Iſrael: And to the woman of Canaan, O woman great is thy Faith. And to the Diſciples, O ye of little Faith. It being thus with Faith, can wee expect to find it otherwiſe with Love?
Uſe. 1 What will our criticall Cenſors ſay to this? Who expecting like ſtrength of Faith, height of Love, even in novices and babes in Chriſt, as (they pretend to be) in themſelves, and not finding it, preſently and peremptorily conclude, that there is nothing in ſuch a heart ſavouring of ſincerity
Mee thinkes ſuch might doe well to remember,1 John 2. Rom. 14 3. Firſt, that there are both Babes and growen men in the Church, both ſtrong and weake. All are not of a like age in Chriſt, nor of a like ſtanding in his Schoole; nor have they had a like experience of Gods Love and goodneſſe. And will any one expect that from one of yeſterday, which he doth from a Scholler of five yeares ſtanding? Secondly, they might doe well to caſt back their eyes to their own eſtate, at their firſt entrance into Chriſtian practiſe: ſo they may finde, the horned Bull was once a ſucking Calfe; and the great Oake that now ſpreads ſo faire, and farre, was once a little Acorne.
Thirdly, they do not well to forget that Caeſars Image is not onelyonly ſeene in his Coine of gold, but in his ſilver penny; and that this degree of love (though weake) is alſo the gift of God, and not to be deſpiſed, Zach. 4.10. 1 Cor. 1.11. & 3.1. He that made the Elephant made the Ant; the Flye as well as the Eagle; the pooreſt worme which creepes on the earth, as well as the moſt glorious Angell, is the worke of Gods hands, and hee lookes to be glorified in his leaſt workes as well as greateſt.
Laſtly,Mat. 12.20. They might doe well to imitate him, who quencheth not the ſmoaking flaxe, nor breaketh the bruiſed reed; but giveth his children the teſtimony of their ſincerity, notwithſtanding their. infirmities; and ſo hearken to that advice of the Apoſtle, Rom. 14.1. Him that is weake in the faith receive, but not to doubtfull diſputations.
Give the humble Dayſey leave to grow, though it ſprout not up to that height as doth the Marigold. And let not him that joyneth the frame, deſpiſe him that heweth the Timber or makes the pins; who ſo hath greateſt degree of grace, let himuſe it to Gods glory, but no way deſpiſe his weake brother, who commeth farre ſhort of his ſcantling.
Vſe 2 Let it ſerve for an Encouragement to thoſe whoſe hearts are newly warmed with the beames of love; though they find it not kindled to that height that others of Gods children have attained unto. It is not every ones portion to attaine to that height of paſſion, ſo as to be ſicke of Love. God takes in good part a growing and increaſing love which may be attained.
Firſt, by enlarging our Communion with God both in Publike and Private duties. Strangeneſſe you know breeds an overlineſſe with men, ſo with God. The nearer the fire, the greater the heate; ſpeake often to God by Prayer, heare him againe ſpeaking unto you by his Word and Spirit; Cant. 5.9. & 6.1.Come frequently to his Table, feaſt often with him; ſeek him up in the Company of his Saints. Such is the lovelineſſe of his Perſon, as that the oftner we ſee him the more ſhall we love him.
Secondly, by weaning our hearts more and more from this world, you know ſuperfluous branches draw the ſap from the top boughs, and the love of the world,1 Ioh. 2.15. drawes the love of God out of our hearts, as we find in Demas, Magna res amor, fi ad ſuū recurrit principium, ſi ſan crigini red litur, fi reſuſus ſuo ſonti ſemper ex eo ſumat, unde jugiter fluat. Bern. Sup. Cant. Ser 30.2 Tim. 4.9.
That is moſt active which is moſt elevated and ſeperated form earthly parts. The Phyſitian diſtills his ſimples into waters; thereof he make extraction and quintiſſences which are operatively ſtrong; ſtill the more elevated a materia, the more ſtrong a thing is; Thus is it with our love, the more heavenly it is, the more lively and full of vigour it is. Hercules cannot conquer Anteus till he had lifted him up above the Earth his Mother.
Thirdly, carefully obſerve and call to mind the many and ſweet experiences you have of Gods love and favour; The more plentifull our apprehenſion is of Gods love to us, the more will our hearts be enlarged to love him againe; Who ſo is wiſe and will obſerve theſe things even they ſhall understand the loving kindneſſe of the Lord, Pſal. 107.42, 43. Hence it was that David did ſo gather upon God when he was to encounter with Goliah, 1 Sam. 17.36. and at other times, Pſal. 61.2, 3. & 63.7. & 71.5, 6, 20. & 22.21. & 27.9.10. Experience being ſo great a prop of faith, it muſt needs be a ſpeciall meanes to increaſe Love.
And to incourage us in ſeeking after the growth of this grace (as well as of any other,) forget not how exceeding availeable it is to Perſeverance. What was it that carryed the Martyrs ſo comfortably through fire and flames; and made them to eſteeme of Tyrants, as gnats and fleas,Chryſ…om. 2. de laud. Pauli. and of torments but as fleabitings (as S. Chryſoſtome ſhewes?) What made them ſo ambitious of Martyrdome? What mooved ſo many from all parts to aſſemble together in the daies of Valencius, though they knew a ſpeciall command was given to the Provoſt to put all to the ſword? What ſpurred on that woman to make ſuch haſt, and all unready with her child in her armes to ruſh in amongſt the Souldiers, fearing leaſt ſhe ſhould come too late (as ſhee told the Provoſt) who asked her the reaſon of her haſt,Ʋtinam fruar beſtijs quae mihi praeparatae ſunt, quas & oro veloces mihi eſſe ad interitum, & alliciamal comedendum me, ne ſicut & aliorū Martyrum non audeant corpus attingere. Quod ſi venire nolucrint ego vim faciamut devo. rar. Ignoſcite mihi ſilioli, quid mihi proſit ego ſcio, nunc incipio eſſe Diſcipulus Chriſti: nihil de ijs quae videntur deſiderans, ut Ieſu Chriſtum inveniam, Ignis, crux beſtiae, cō fractio oſsium, membrorum que diviſio, & totius corporis contritio & omnia tormenta Diaboli in me veniant tantum ut Ciriſto fruar, &c. Hierom. lib de viris illuſtrib. and acquainted her with his purpoſe to put all there preſent to ſudden death.
What made Ignatius ſo bold, and reſolute, that when he heard the Lyons roare for hunger, (to whom he was ſuddenly to be caſt as a prey,) he burſt forth into theſe ſpeeches, O that I were with the Beaſts that are prepared for mee, whom I deſire quickely to make an end of mee; if they refuſe to touch my body, (as through feare they have abſteined from the bodies of other Saints) I will urge and provoke them to fall upon mee. Wellcome fire, croſſe, beaſts teeth, breaking of bones, tearing aſunder of members, grinding to powder my whole body; Let all the Torments which the Divell can deviſe come upon mee, ſo that I may enjoy Chriſt my Love. What made Vincentius ſo ſleight the Tyrants threatnings? Thretten theſe things (ſaith he) unto your Courtiers and Carpet-Knights; Racks, Strapadoes, torments are but a play to us. When the Emperour Valens had baniſhed Baſil, and the Tribune threatned death; I would (ſaid S. Baſil) I had any thing of worth, I would beſtow it on him that ſhould cut Baſils windpipe. Tiburtius found ſuch inward joyes and ſpirituall raptures in his ſufferings, that when hee trod upon live coales, he cryed out, Mihi hae prunae roſae videntur, theſe live coales ſeeme to me no other then red Roſes. Theodore being cruelly beaten by divers tormentors (as Euſebius ſhewes) even from morning to night, (ſo that ſuch cruelty never was ſeene,) yet all the while with a ſmiling countenance hee ſang Pſalmes, which cauſed Salaptus the Perſecutor to tell Iulian the Emperour, that if he dealt thus with the Chriſtians, it would turne to their glory, but to his ſhame. Time would faile to tell of divers others of later times, who deſpiſed fire and fagot; and ſo willingly offered up themſelves a burnt Sacrifice; as that Boner bid a Vengeance on them, he thought they tooke delight in burning. Accuſtio votum eſt & paena ſaelicitas. Text adverſ. Gent.And indeed Tertullian ſaith of his times, that to be accuſed was the wiſh of Chriſtians; and puniſhment for Chriſt they counted felicity. Whence I ſay was all this boldneſſe, and conſtancy? What put them on to ſuffer and did drowne all their Tortures, but the Love of God burning in their hearts? Heb. 11.35. Revel. 12.11. Strength holds out, when weakneſſe faints by the way, 1 Sam. 30.10.
Queſt. But how may I know in what degree or meaſure the Love of God is in mee?
Doct. Reſp. This is no unprofitable queſtion; It is here made by our bleſſed Saviour unto Simon, (which may be our next Obſervation.)
Reaſon. And he made the like to Peter, Iohn 12.15. And no wonder, for he hath elſewhere told us; That Iniquity ſhall abound and the love of many ſhall waxe cold, Mat. 21.12.
Vſe. Wherefore I could wiſh, that every man would queſtion with his owne ſoule about it. Doe I love God more then theſe? Is my Love kindling, or burning? Is it in the ſparke or in the flame? If wee never examine our ſoules about it, how ſhall wee be ſtirred up with diligence to endeavour after a higher pitch, or be able to ſay that in any anſwerable meaſure we are thankfull to God for his many mercies received? Nay this inconvenience followes upon neglect, that whereas there are diſtinctions of Chriſtians in the Schoole of Chriſt; as ſome Infants, others Strong men, others Fathers, as we read, I Iohn …. we in examining our hearts by markes and ſignes (through a miſtake of our ſelves) are marvellouſly diſcouraged, whilſt we take thoſe ſignes which belong to the ſtrong and Aged and apply them to our ſelves being Infants and but weake. Nihil tam dutum at que ſerreū quod non amoris igne vincatur. Aug de Mor. eccl cont. Manich.To lend a little help therefore to you in this caſe, know.
Firſt, Enflamed or Burning Love will not be eaſily quenched; much water, many floods cannot doe it, Cant. 8.7. It is firme and invincible, ſo that neither force, nor fraud, Promiſes nor Perſecutions, Height nor Depth; things preſent nor things to come ſhall be able to prevaile againſt it.
Thus Pauls Love was a ſtrong Love, and carryed him through all conditions, 2 Cor. 4. & 5.14. Acts 21.13. And ſo the Love of the Martyrs afore mentioned.
S. Chryſoſtome being in baniſhment by the meanes of Eudoxia the Empreſſe, in a letter he wrote to Cyriacus a Biſhop, tells him of his reſolution before he was baniſhed. I thought with my ſelfe (ſaid he) that if ſhee will baniſh mee, the earth is the Lords; if ſhee will ſaw mee aſunder, I remembred Iſaiah; If drowne me, I thought on Jonah; If ſtone mee, Steven came into my minde; If behead mee, I thought on John the Baptiſt; If take away my goods, why naked came I into the world, and naked ſhall I returne. Cant. 8.6.Thus Love well kindled and in the flame, like death devoures all theſe feares like ſtubble.
It is otherwiſe with a new-kindled Love: That is willing to ſuffer for Chriſt; but yet in time of danger it hides the head, and dares not be ſeene. So Nicodemus, who being a Ruler of the Jewes came to Ieſus by night,John 3. as being loath to be diſcovered. And the Diſciples fled from Chriſt, and left him alone upon his apprehenſion. It ſtands more in deſiring and wiſhing then action: O that I were able, that I could undergoe this or that for Chriſt my Saviour, &c. This is her language.
Secondly, Love enflamed is ſtill aſcending; It hath earneſt and affectionate longings after God and to enjoy him. The Paſſions of this Love are ſo great, as that it doth overcome a man, and make him ſick againe, Cant. 2.5. Thus was it with S. Paul, Phil. 1.23. And ſo with other of the Saints, 2 Cor. 5.2. But where Love is weake and in the ſparke only it is otherwiſe, indeed they willingly would enjoy God who truly love him; but ſtill they feare they are not yet prepared, and therfore cry with David, O ſpare a little, Pſal. 39.ſtay a while; (not for that they love not God, but) for that they are not in that readineſſe which they doe deſire to come to God; So the Bride puts of a while longer, not out of a diſlike of the Bridegroomes perſon, nor for want of true Love unto him, but becauſe this lace is not yet ſet on, nor that garment finiſhed.
Thirdly, Enflamed Love gives great light. It is like a fired Beacon on a hill, all the Countrey take notice of it. Such cannot forbeare but they muſt be ſpeaking in Gods praiſe, and admiring every thing that is in him. Cant. 5.9. The tongue is the Pen of a ready writer. Pſal. 31.23.It runs over with Gods praiſes, Pſal. 45.2 & 34. Yea this Love will ſhine in all the actions of a mans life as well as ſayings, Mat. 5.16. It may be ſaid of ſuch as have it, in reſpect of Chriſt, as it was ſaid of Christ, in reſpect of Lazarus, when he wept at his grave; Behold how he loved him! But a weake Love is like fire raked up in the aſhes, it hath ſome heate, but gives little light: as you may ſee in Nicodemus and Ioſeph of Arimathea, who loved Chriſt yet kept cloſe till his death. Such impriſon the Love of God in their hearts and mouthes, in their courſe and Calling too too much, which argues their Love to be (as Lot ſaid of Zoar) but a little one.
And thus much of the Quaere, next followes the Quare, or ground of the Demand made, [Tell mee therefore.]