The More Excellent Way to Edify the Church, Text (3 of 3)

The More Excellent Way to Edify the Church · Text (3 of 3)

p. 997. Love ſhould never fail, but more and more increaſe. It muſt be a conſtant fire never to be extinguiſhed, nay, it ſhould become ſtronger and purer continually, Phil. 1. 9. And this I pray, that your love may abound yet more and more in Knowledge and in all Judgment. The true reaſons of Love muſt be better and better underſtood, and the expreſſions of Love muſt be ſtill with more and more judgment and diſcretion, that the end aimed at may be attained. After the Apoſtle had acknowledged the Theſſalonians taught of God to love one another; yet adds, We beſeech you Brethren, that you increaſe more and p. 100more, 1 Theſ. 4. 9. 10. And if where Love did ſo much abound, there was reaſon to preſs an increaſe, Oh, how much need is there in ſuch an angry and contentious Age as this, to blow up this fire which is ſo near to going out: I have done with the Properties of Love.

In the third place I am to demonſtrate how Love is for the Churches Edification. 'Tis for the Edification of Him that loves, and for the Edification of thoſe whom he loves. A Chriſtian Edifies both himſelf and others by Love. Firſt, I ſhall demonſtrate that he Edifies himſelf.

1. The more he Loves, there is the greater light in him. The underſtanding is darken'd by thoſe ſins which are contrary to Love, as Prejudice, Paſſion, Envy, Hatred, ſo that what is Truth, is not eaſily diſcerned; what is Duty, is not readily apprehended in many caſes. The fore-mention'd evil Affections do biaſs the Judgment wrong. Though the eye be good, and the object not far off; yet the eye cannot ſo plainly ſee the object, if there be a miſt between them: Anger and Malice raiſe ſuch a miſt before the eye of the Judgment, that 'tis very prone to be miſtaken; but this miſt is ſcattered by Love, ſo that a Chriſtian ſees his way plain, and is leſs ſubject to ſtumble; 1 Joh. 2. 9, 10, 11. He that ſaith he is in the light, and hateth his Brother, is in darkneſs even until now: He that loveth his Brother abideth p. 101in the light, and there is none occaſion of ſtumbling in him; but he that hateth his Brother, is in darkneſs, and walketh in darkneſs, and knoweth not whither he goeth, becauſe that darkneſs hath blinded his eyes.

2. The more a Chriſtian Loves, there is the more of Gods Image in him; he is the more tranſformed into the Divine Nature, 1 Joh. 4. 7, 8. God is Love, and every one that loveth is born of God, and knoweth God. In Scripture God is ſaid to delight in Merccy, to reſt in his love, to be good to all, to be kind to the unthankful and evil. How does Love Edifie a Child of God, making him reſemble his Heavenly Father in theſe excellent perfections; and how unlike to Satan does love make us! Have we Knowledge? how great an underſtanding has the evil one! have we Faith? The Devils alſo believe and tremble; but if we have Love, Satan has nothing of this in him, he hates and tortures his own ſelf, he hates Gods Children, and all his own Children; he would deſtroy the former, he will, unleſs they ceaſe to be his Children, deſtroy the latter.

3. The more a Chriſtian loves, he has the fir…er evidence that he is indeed a Chriſtian. The Apoſtle tells us, that the fruit of the Spirit is love, joy, peace. The more love, the more peace and joy, Gal. 5. 22. We read Phil. 2. 1, 2. of Conſolation in Chriſt and Comfort in love. Love builds us up in ſolid Comfort; for we have the mark of Chriſts Sheep upon us, if we love p. 102the whole flock. That Religion has not truth that has not love in it: pretences to light and purity, without love, are all vain. But he that is full of love, in this world; ſhall not be ſent to Hell in the other World, where there is no love at all, 1 Joh. 3. 14. We know that we have paſſed from death to life, becauſe we love the Brethren.

Secondly, I ſhall demonſtrate that Chriſtians edifie not only themſelves but others by their love, and that 'tis exceedingly for the Churches Edification.

1. Love makes us concerned for the whole Church of Chriſt, and enlarged in our ſupplications and interceſſions for it. This publick Spirit which is the effect of Catholick love, is very pleaſing unto God, and mightily prevails with him. God encourages us to an importunity for Zion. He does not ſay as he did to Moſes, Let me alone that I may deſtroy: but give me no reſt until I ſave, Iſa. 62. 6, 7. I have ſet watchmen upon thy Walls, O Jeruſalem, which ſhall never hold their peace day nor night: ye that make mention of the Lord, keep not ſilence, and give him no reſt till he eſtabliſh, and make Jeruſalem a praiſe in the earth. Love takes this encouragement, and makes the Chriſtian thus to reſolve: For Zions ſake I will not hold my peace, and for Jeruſalems ſake I will not reſt, until the Righteouſneſs thereof goes forth as brightneſs, and the Salvation thereof as p. 103a lamp that burneth. The Churches Reformation and Righteouſneſs is to be prayed for, as well as it's Deliverance and Salvation. The Apoſtle tells us, if we will pray to purpoſe, we muſt lift up holy hands without wrath and doubting, 1 Tim. 2. 8. Wrath defiles him that prayes, and fills the cenſer with ſtrange fire, mixing a ſinful fervency and heat with prayer; and ſo hinders its prevalency and acceptation. But Love empties the heart of wrath, and fills it with an holy fervour; and how much does the effectual fervent prayer of a righteous man prevail! Jam. 5. 16. One Moſes full of love to Iſrael, and to the God of Iſrael, zealous for Gods Honour, deſirous of Iſraels welfare; he ſtands in the gap, and by prayer turns away that Wrath that was breaking in and ready to deſtroy all the people, Pſal. 106. 23. Therefore he ſaid that he would deſtroy them, had not Moſes his choſen ſtood in the breach before him, to turn away his wrath leſt he ſhould deſtroy them.

2. Love ſtrongly inclines us unto peaceableneſs, and what is for the Churches peace is for her edification, Rom. 14. 19. Let us follow after the things that make for peace, and things wherewith one may edifie another. I grant when we are purſuing peace, we muſt have a ſpecial regard to truth and holineſs, Zach. 8. 19. Love the truth and peace, Heb. 12. 14. Follow after Peace with all Men, and Holineſs. But the Scripture p. 104muſt determine what is Truth, and we muſt diſtinguiſh between the great Truths of the Goſpel and thoſe that are leſs important. It was a truth which the Apoſtle was perſwaded of by the Lord Jeſus Chriſt, that there was no meat unclean of it ſelf; and yet thoſe who were otherwiſe perſwaded, he look'd upon as tolerable, and not to be deſpiſed: Nay, he expreſly forbids thoſe of different Sentiments in this matter to judge one another, Rom. 14. The Scripture likewiſe muſt inform us wherein purity and holineſs lies; for a miſtake here may quickly draw forth ſuch a furious zeal, as may ſet the Church in a flame. Some place Purity and all Religion in being for the Liturgy eſtabliſhed, as if the Compilers of it had been tantum non divinely inſpired, and all other Prayer were but meer Enthuſiaſm and contemptible babbling. On the other hand, ſome place purity and all Religion in declaiming againſt the Liturgy, as Maſs-engliſh, the mark of the Beaſt, and the very voice of the Whore of Babylon. But neither the one nor the other place purity and Religion right. The Scripture no where commands that we ſhould only pray by a form, neither does it forbid a form to be uſed. But it requires that our very Hearts and Souls ſhould be in our prayers, and faith and holy deſires and other graces exerciſed in our duties; and here lies the purity of them. Love therefore refuſes to be quarrelſome about ſmaller matters: p. 105for it knows that peaceableneſs cements the Church, and cloſes her breaches; and it juſtly fears leſt while men are ſo contentious about ceremonies, the ſubſtance of Religion be loſt in the quarrel.

3. Love makes Chriſtians condeſcending and yielding one to another, that hereby edification may be promoted. To be Magiſterial and ſelfwilled is not to be the Servants of Chriſt, who are employed in building of his Church. We are not to be Dictators; but all alike to hearken to the voice and command of Chriſt our Lord, and to be mild and gentle one towards another. The Apoſtle Peter charges the Younger to ſubmit themſelves to the Elder, but withal adds, yea all of you be ſubject one to another, 1 Pet. 5. 5. and hereby intimates, that to be Lordly and impoſing is contrary to the Spirit of Chriſtianity. It was love that made the Apoſtle Paul a Servant to all, that he might gain the more, 1 Cor. 9. 19. To the Jewes he became as a Jew, that he might gain the Jewes, to the weak he became as weak that he might gain the weak: he did not hereby manifeſt a carnal compliance through fear, but a condeſcenſion of love. He was not to be charged with Levity or Apoſtacy, he was not to be cenſured as a Turn-coat, as an Hypocrite, as a Mungrel minister; or a Linſey Wolſey Brother, nor to be called Doughbaked; a Cake not turned. No, no, the Apoſtle loved the Goſpel, and had a mind to ſpread p. 106it, he loved Souls and was deſirous to ſave them, and underſtood how far he might yield in indifferent things for the Churches peace and edification. Love makes us patient and ſelf-denying, hinders us from purſuing petty deſigns, or private revenges; The pleaſing of God and profiting his Church, ſwallow up ſuch things as theſe. Love will hinder us from minding high things, and move us to condeſcend to men of low estate, Rom. 12. 16. Indeed to apply our ſelves to all the beſt and moſt probable ways for their benefit; we ſhall endeavour to help the weak, we ſhall pity the fallen, we ſhall labour to reduce the straying, we ſhall encourage the diligent, and honour the ſtronger Saints, and all this is hugely for Edification.

4. Love makes Chriſtians highly to eſteem the Paſtours and Builders of the Church for their works ſake, and hereby Edification is promoted. The Miniſtry of the Goſpel is a ſpecial gift which Chriſt beſtowed upon his Church, for her unconceivable advantage; Eph. 4. 8, 11, 12, 13. Wherefore he ſaith, when he aſcended up on high he led captivity captive and gave gifts unto men. And he gave ſome Prophets, and ſome Apoſtles, and ſome Evangeliſts, and ſome Paſtours and Teachers, for the perfecting of the Saints, for the work of the Miniſtry, for the edifying of the Body of Chriſt; till we all come in the unity of the Faith and of the Knowledge of the Son of God unto a perfect man. And ſince the Miniſtry is ſuch a gift and p. 107token of the Royal bounty of Chriſt who is aſcended far above all Heavens, certainly the flock of Chriſt are to love and encourage their Paſtours; and the more they do this, the more likely 'tis, that the end of the Miniſtry's inſtitution ſhould be attained, namely the edifying and perfecting of the Church of Chriſt. The Apoſtle, though he might have commanded yet uſes intreaties for Miniſters ſake, 1 Theſ. 5. 12, 13. He had bid them juſt before, v. 11. to edifie one another, but knowing the work of Edification would go on but lamely without a Goſpel-miniſtry, he therefore adds; And we beſeech you Brethren to know them which labour among you, and are over you in the Lord, and admoniſh you, and to eſteem them very highly in love for their works ſake, and b… at peace among your ſelves.

6. Love will conſtrain the Paſtours and builders of the Church to mind their work to purpoſe. A Miniſter that is full of love to Chriſt and Souls, cannot be a Loyterer. If indeed he does deſign preferment, and to fill his baggs with wealth be his great aim, then he will grudge Souls his pains: He will not be concerned though Hell fill never ſo faſt, and though himſelf be going apace thither. But if holy love to the Church of Chriſt does rule in his heart, it will conſtrain him to be a Labourer, and to do his work diligently; he will watch and pray, he will ſearch and ſtudy, and abo… p. 108all books the Bible: He will take heed to himſelf, and to all his flock, that he may ſave himſelf and them that hear him. Nay love will make a Miniſter labour, and ſuffer alſo for the Churches Edification. Abundant love to the Corinthians made the Apoſtle ſay, I will very gladly ſpend and be ſpent for you, 2 Cor. 12, 15. And 'tis very plain that he did not think much of ſuffering, Phil. 2. 17. Yea, and if I be offered upon the Sacrifice and Service of your faith, I joy and rejoyce with you all. Theſe reaſons plainly demonſtrate how much Love tends to edifie.

But a great many reaſons more I find all together; even a whole cluſter of them, 1 Cor. 13. 4, 5, 6, 7. which I ſhall enlarge upon, becauſe they are both a trial of our love, and a demonſtration moſt evident that love is for Edification. The Apoſtles words are very ſearching, very piercing; he reads a kind of Anatomy-Lecture upon this grace of Love and Charity; and lays the inſide of it open to the view of others: He ſeems to ſpeak a ſtrange word, Though I beſtow all my goods to feed the poor, and have not Charity, it profiteth me nothing, v. 3. What is Charity and Love, may ſome ſay, if feeding the poor be not? Theſe outward acts a Phariſee may do meerly out of oftentation, Mat. 6. a Papiſt may do, ignorantly hoping hereby to ſatisfy for his ſins, and merit Heaven. p. 109I grant that love without theſe outward acts of mercy, is vain and uſeleſs foreign is foreign, Love in deed, is love in truth, 1 Joh. 3. 18. But though love produce ſuch deeds, many outward acts of mercy may be where love is not. The Apoſtle in a great many particulars diſcovers true love and Charity, and I ſhall make it evident how in every particular 'tis much for edification.

1. Love ſuffers long, and is kind. God is long ſuffering, and ſo is Love: It enables us to rule our own ſpirits, which argues true greatneſs and ſtrength of Soul. Prov. 16. 32. He that is ſlow to anger, is better than the mighty, and he that ruleth his ſpirit, than he that taketh a City. Love is ſo far from revenging injuries already done, that it will bear new ones: and that's the meaning of our Lords Injunction, Mat. 5. 39. I ſay unto you, that ye reſiſt not evil, but whoſoever ſhall ſmite thee on the right cheek, turn to him the other alſo. Nay, Love though it ſuffers long, is kind notwithſtanding. 'Tis much to put up an injury, but much more to be kind to the Injurer. This love in Churches, how would it unite them? and the more they are united, the more they are ſtrengthened. Provocations to wrath would be turned into provocations to love; and evil would be overcome by goodneſs; and the World hereby is likely to be convinced and converted. The Proto-Martyr Stephen was kind p. 110to thoſe that ſtoned him: How does he pray that their ſin might not be laid to their charge, but that their Souls might be ſaved, though they thirſted after his blood, and took away his life from him! This Prayer was heard, and Saul at length is converted, and proves a Maſter-builder of the Church of God.

2. Love envies not: It is not grieved and troubled at anothers excellency; neither does it grudge at the comfort or proſperity of another. How much of Hell is there in the temper of an envious man! The happineſs of another is his miſery, the good of another is his affliction: He looks upon the vertue of another with an evil eye, and is as ſorry at the praiſe of another, as if that praiſe were taken away from himſelf. Envy makes him an hater of his Neighbour, and his own Tormenter. Love flies from Envy as extreamly diabolical; for the root of it is pride, and ill will is its Concomitant. What ſad work has Envy made in Churches! (not to ſpeak of the miſchief it has done all the World over.) When Chriſtians have been deſirous of vain-glory, provoking one another, envying one another, which the Apoſtle ſo much dehorts from, Gal. 5. ult. When Paſtors have been envious at one anothers Parts, Gifts, Preferments, Succeſs and Eſtimation, the poor Church has ſuffered, and its Edification has gone on like Pauls work, but very ſlowly. Envy makes the builders p. 111to fall out, to weaken one anothers hands; to hinder one another in the work of God. Where envying and ſtrife is, is there Edification? No ſuch matter, but there is confuſion, and every evil work, Jam. 3. 16. Love inſtead of being troubled at the grace, or uſefulneſs, or eſteem of another, rejoyces therein; and the more there are that honour God, and adorn the Goſpel, and benefit the Church, it rejoyces the more.

3. Love vaunteth not it ſelf, neither is it puffed up. The word which the Holy Ghoſt uſes for vaunting, is foreign, a Greek word of a Latine derivation, coming from perperan, which ſignifies amiſs. An ancient Greek Father, St. Baſil, propounds this queſtion, What is foreign? and returns this anſwer, foreign. Love is againſt doing things for ſhew and oſtentation, and excludes vain-glorious boaſting. Puffing up relates to the Heart, vaunting to the words and actions: Love refuſes to do either. It makes a man not to think more highly of himſelf than he ought to think, but to think ſoberly, Rom. 12. 3. thoſe Precepts are much minded, Rom. 12. 10. Be kindly affectioned one to another, with brotherly love, in honour preferring one another. and Phil. 2. 3. Let each eſteem other better than themſelves. And as Love hinders the heart from being puff'd up, ſo the tongue from vaunting it ſelf, or debaſing another: It will not defame or diſparage p. 112others, as if its own reputation were to be built upon the ruine of theirs. Now this kind of temper is very ſubſervient to the Churches intereſt. For while Chriſtians are thus low in their own eyes, and are ready both in word and deed to honour and encourage one another, great grace, a ſhining luſtre is upon them all; and God himſelf delights in them to make them flouriſh and encreaſe.

4. Love does not behave it ſelf unſeemly. What more unſeemly than a lofty look, than an haughty carriage! as if others were not good enough to unlooſe the latchet of our ſhoes? but Love does baniſh pride and ſcornfulneſs, and makes us humble in our converſe, which is the moſt ſeemly behaviour in the world. The Greek word foreign, ſignifies any unſeemly behaviour. So that Love ſtudies exactneſs of carriage, that Religion may be the more commended unto all. When Profeſſors do that which is unſeemly, the Church and Religion ſuffer by it; but a converſation without rebuke, which manifeſts a love both to God and Man, is the way to win many a man to God, that before was eſtranged from him. An unſeemly behaviour opens many a mouth againſt the Goſpel, creates new prejudices, and confirms the World in their natural enmity againſt it: But a ſeemly converſation makes Religion amiable; well-doing puts ill tongues to ſilence, and forces them to give glory to p. 113God. 1 Pet. 2. 12. Having your converſation honeſt among the Gentiles, that whereas they ſpeak againſt you as evil doers, they may by your good works which they ſhall behold, glorify God in the day of viſitation.

5. Love ſeeketh not her own, and conſequently inclines us to edify and to ſeek the good of others. The Apoſtles meaning is not, that Love cauſes us to caſt off all care and regard of our ſelves, but only that which is immoderate, and which proceeding from a blind ſelf-love, makes us diſregard what becomes of others. Chriſt himſelf is a pattern to Love in this reſpect, and Love follows him: He was humbled, that we might be exalted; He was condemned, that we might be juſtified; He became poor, that we through his poverty might be rich; He was made a curſe, that we might receive the bleſſing, even life for evermore, Love will make a Chriſtian ſeek the wealth of another, the reputation, and eſpecially the Salvation of another. Nay, Charity will prevail with us to ſuffer reproach, loſs, impriſonment, nay death it ſelf, when God calls us to it for the Churches good. 1 Joh. 3. 16. Hereby perceive we the love of God, becauſe he layed down his life for us; and we ought to lay down our lives for the brethren. And Col. 1. 24. Who now rejoyce in my ſufferings for you, and fill up that which is behind of the afflictions of Chriſt in my fleſh, for his bodies ſake which is the Church. p. 114Hence 'tis apparent, ſayes Calvin, Quam non ſit ingenita nobis à natura charieas; that true Charity is not in us by nature, but a grace from above, really of divine original.

6. Love is not eaſily provoked. Before it was ſaid, it ſuffers long; but here ſomething further is intimated, charitatem etiam in graviſſimis cauſis non facile iram effundere; that though the cauſe and occaſion be very great, yet love is not ready to be incenſed. I grant, that notwithſtanding love, a Chriſtian may be angry at Sin; but love makes him flye from cauſeleſs ſinful anger. The Scripture prohibitions are very ſtrict and ſevere, Eccleſ. 7. 9. Be not haſty in thy Spirit to be angry; for anger reſteth in the boſom of fools. Pſal. 37. 8. Ceaſe from anger and forſake wrath; fret not thy ſelf in any wiſe to do evil. Anger and wrath, what harm has it done in the Chriſtian World! what rents, what diviſions has it made! bitter fruit has grown from this root of bitterneſs. The wrath of man worketh not the Righteouſneſs of God, nor his Churches good: and therefore Love, which moderates anger, and mortifies what is ſinful and hurtful in it, muſt needs do the Church a kindneſs. Alas! poor England! and compaſſionable Church in it! how many parties are there, and how high their exaſperations! but their fury one againſt another is a perfect frenzy; which has a certain and ſpeedy tendency unto an univerſal deſtruction. Want of love is p. 115one of the cleareſt demonſtrations that there is want of Wiſdom.

7. Love thinketh no evil, foreign, 'tis not apt to impute evil to another; but to aconſtrue the words and actions of others in the beſt ſence which they can bear. 'Tis very far from imagining and contriving evil and miſchief againſt another. To ruine men in their Eſtates; to blaſt their Names; to wound their Conſciences; to rid the World of them; theſe are none of Loves contrivances. And as Love carries on no evil deſigns; ſo it is not ſuſpicious that others do. Theſe ſuſpicions are very bad; for if the mind be full of them, it will be apt to meditate revenge, upon barely fancyed and ſuppoſed injuries; though the Chriſtian Religion forbids revenging reel ones. Want of love makes us imagine that others have contrivances againſt us, to undermine our intereſt and repute, and to do us ſome great harm; when indeed the juſt contrary may be true: and when we think ſo ill of them, our carriage towards them may be as ill as our thoughts. But love is too full of candour to give way to groundleſs jealouſies. And if this candour did but more prevail; how would Edification be promoted! Suſpicions keep the ſeveral parties that are among us at a greater diſtance. Difference in opinions makes the diſtance; ſuſpicions widen it. Several Diſſenters are apt to ſuſpect Epiſcop… Men inclined p. 116to Popery. Divers Epiſcopal Men, are apt to think that if ever Popery come in, 'twil be brought in upon the back of the Puritans. Different parties are all full of jealouſies: as if they were all falſe unto, and deſigned to ruine utterly one another, and only to ſet up every one themſelves. Now theſe ſuſpicions unleſs there be moſt apparent ground for them, ſhould be abandon'd, and Love will not cheriſh them, for they weaken the Proteſtant Religion, and divide the Church againſt it ſelf.

8. Love rejoyceth not in Iniquity, but rejoyceth in the Truth. Though our Neighbour is to be loved, yet we are not to love his iniquity, but endeavour by Prayer to God, by Reproofs and Intreaties, and other wayes to reclaim him from his evil and deſtructive way: Lev. 19. 17. Thou ſhalt not hate thy brother in thy heart, but ſhalt in any wiſe rebuke thy Neighbour, and not ſuffer ſin to …ye upon him. And though our Neighbour has ſhewed himſelf an Enemy to us; and after fall into ſome ſcandalous iniquity whereby he is endammaged, and diſgraced; love will hinder us from being ſecretly glad of it; nay 'twill make us really to pity him, and to mourn for him. What Solomon ſayes is much to our preſent purpoſe, Prov. 24. 17. Rejoice not when thine Enemy falleth, neither let thy heart be glad when he ſtumbleth. foreign to rejoice in the ſins of others, how helliſh is it! p. 117this is ſo far from edifying, that it makes a man exactly to reſemble the evil one who is the Churches great Deſtroyer. This very bad temper, how does it prevail at this day among many perſons of different perſwaſions! When they hear of the ſcandalous falls of others who are not of their Way, they are pufft up, as the Corinthians were, and but too much pleaſed. 1 Cor. 5. 2. They hope that the repute of their party will be advanced, by the exclamation that is made againſt thoſe of another Party. And hereby they ſhew, that they value their own Reputation above the Salvation of a Soul, the Honour of God himſelf, and the general Credit of Chriſtianity. But where Perſons are thus glad at the ſcandalous ſins of others, there is certainly a moſt ſcandalous want of Charity, which ſhews it ſelf in proclaiming on the houſe-tops, what love ſhould make them to cover. Love rejoiceth not in iniquity, but it rejoyceth in the truth, and theref…e is truly for Edification. Truth may be put by an Hebraiſm for true goodneſs, for ſincere Righteouſneſs, as the Antitheſis in the words manifeſts; or truth may reſpect the reality of love it ſelf. Love rejoiceth in the truth, becauſe 'tis an enemy to ſhews and diſſimulation. I might alſo adde another gloſs; We muſt not love any man, or any party, ſo as to reject Truth, but that muſt be own'd with gladneſs, on which ſide, or where ſoever found. The p. 118Philoſopher did ſay, Amicus Socrates, amicus Plato; ſed magis amica Veritas. Socrates is my Friend, and ſo is Plato, but Truth is more my Friend than either.

9. Love is for the Churches Edification, for it hopes and believes all things. It believes the beſt of others, untill that which is bad is ſo viſible and apparent, that if it does not believe, it muſt be blind. Though one that is truly charitable, is unwilling to be impoſed upon, yet of the two he rather chuſes to be deceived through his candour and facility, than to wrong his Brother by a ſiniſter ſuſpicion. And where love for the preſent cannot believe, yet twill hope. If it ſees others to be never ſo bad, yet it hopes they may come to a better mind, and how earneſtly does it pray for their amendment! The Greek Tragedian Euripides tells us, He is the beſt man foreign, who hopes alwaies. The Roman Dictator Fabius Maximus, did a great kindneſs to the Commonwealth almoſt ruin'd by Hannibal, quia nihil deſperavit, he did not quite deſpair in Romes extremity. Love to the Church will hinder us from giving over all as loſt; and hope being kept alive, that the Church in time may become more pure and more united, will put vigour into our endeavours, to promote the Churches Union and Holineſs.

10. Love Edifies, for it beareth and endureth all things. It bears the greateſt injuries from p. 119the World, and yet wiſhes the World well; and it endures unkindneſs from Brethren, ſtill remaining kind to them; it is not tranſported by the fancied intolerableneſs of any injury, ſo as to render evil for evil; it minds that of the Apoſtle, 1 Theſ. 5. 15. See that nonè render evil for evil unto any man, but ever follow that which is good both among your ſelves and towards all men.

Oh Love! How much want is there of thee in the Church of Chriſt! and how much does this Church feel for this want! it groans, it languiſhes, it dies daily, becauſe of thy abſence. Return O Love, return! Repair breaches, reſtore paths to dwell in, edifie the old waſte places, and raiſe up the Foundations of many Generations, for after all the moſt politick contrivances, Thou wilt be found the Maſter-builder.

Having done with the reaſons which demonſtrate that Love is for the Churches Edification; I am in the fourth place to ſhew the vanity of thoſe excuſes that are made for the want of Love.

1. Some ſay, they are bound to contend earneſtly for the Faith, and therefore Mildneſs and Love in this caſe are but urged unſeaſonably; ſtrive they ought, and ſtrive they will.

I Anſwer, That ſincere Proteſtants of all perſwaſions, agree in the ſame Faith, and their diſagreeing among themſelves, is the way not to uphold that p. 120Faith but to deſtroy it. The Controverſies between them is about Circumſtantials, and external modes of Worſhip; they all own the ſame Doctrine of the Goſpel, in oppoſition to the Corruptions and Hereſies of Rome. That's a bad Contention that does exclude Love. He that believes the Goſpel of Chriſt to be the Goſpel of Peace, cannot but follow after Peace; Fides & Amor, quam benè conveniunt? How well do Faith and Love agree? both together make the Breastplate of a Chriſtian, 1 Theſ. 5. 8. Whereby his Heart is armed and ſecured.

2. Others ſay, they will not halt between two Opinions, they will follow God and not Baal, they are for Chriſt and not for Antichriſt, and are reſolved to have no Charity for the Beaſts Worſhippers, nor any Communion with them.

I Anſwer, Do not call that Idolatry and Antichriſtianiſm, which Chriſt calls not by ſuch a Name. To charge all Conformiſts with Idolatry, is an …eavy Charge, as bold as heavy, and as unreaſonable and uncharitable as either. I am ſure the Martyrs in Queen Maries dayes, though Conformiſts, were enabled to ſuffer the rage of Rome, and loved not their Lives unto the Death, that they might bear their. Teſtimony againſt the Idolatry of Antichriſt. Thoſe that affirm a Form of Prayer to be a Spiritual Image, and conſequently a breach of the ſecond Commandment, ſeem to me to diſcover a greater ſtrength of Phancy than of Judgment. I grant, p. 121the Second Commandment forbiddeth the Worſhip of the true God by a falſe medium or means, and ſuch a falſe means is an Image, for by this means the Glory of the incorruptible God is changed into the ſimilitude of a corruptible Creature, which we are forbidden to fall down to and Worſhip; ſo that the medium or means forbidden in this Law, is an object as well as means: Now thoſe who are moſt for Forms of Prayer, will deny them to be the objects of their Worſhip; their Worſhip is directed to God alone, and only in the Name of Chriſt the Mediator. That Reverend Author who aſſerts a Form of Prayer to be an Image forbidden in the Second Commandment, yet does grant, That a Chriſtian Man, whether Miniſter or of private place, may by the Gift of Prayer which he hath received, compile to himſelf a ſet Form of Prayer, and may uſe the ſame for his Prayer whether in publick or in private according to his place: But if a Form were indeed forbidden, by no means … a man make ſuch a Form of Prayer for himſelf.

Further, Let me add, that all who cry out againſt Antichriſtianiſm, ſhould beware of Ʋncharitableneſs, which is a great part of it. Rome is full of Cruelty, cenſures and condemns all that are not of her way, and affirms 'tis impoſſible that they ſhould be Saved. Thoſe in whom Chriſtian love does moſt abound, I am ſure are come furtheſt out of Babylon, and are likelieſt to hinder a return thither; what animoſities p. 122and diviſions will do, I wiſh that time may not too ſoon manifeſt.

3. Others plead, that they are for a thorough Reformation, and the purging of all impuritie out of the Church of Chriſt; and they cannot endure ſuch as do things by halves only.

I Anſwer, That 'tis the Glory of the Proteſtant Churches that they are Reformed ones; and none of them are ſo pure, but Reformation may be advanced to an higher degree. The Compilers of the Common Prayer in the Commination, acknowledge that in the Primitive Church there was a godly Diſcipline, which is wanting among us, and they wiſh that it may be reſtored. So that a need of Reformation in Diſcipline is here plainly confeſſed, and the thing deſired: But a Reformation is regularly to be endeavoured, no man uſing unwarrantable means, nor tranſgreſſing the bounds of his vocation. And while we are talking againſt Impurity in adminiſ…ions, (which the more exactly according to the Word of God, the purer, and the purer the better and more effectual) let us not overlook ſome of the worſt impurities of all; Pride, and Envy, and Hatred, and Wrath are the Impurities of the Devil himſelf; other ſins may have more of the Bruit or of the Child; but theſe have more of Beelzebub; 'till thou art reconciled to thy Brother, 'think not that thy Offering will be accepted, Mat. 5. 24. while thy Heart is full of bitterneſs, and Self-conceit, p. 123and Strife, do not imagine thou canſt be a pure Worſhipper.

4. Others ſay, What, ſhall we Love a Company of Apoſtates, that are for returning to the Onions and Garlick of Aegypt, and will receive the mark of the Beaſt it ſelf?

I Anſwer, That the Scripture ſhould be Studied and underſtood, or elſe it may eaſily be miſapplyed. 'Twould better become men ſolidly to prove a thing to be Antichriſtian, than loudly and boldly to call it ſo. Shall he be branded as an Apoſtate, who manifeſts in his whole Converſation a fear of God, that loves the Lord Jeſus in ſincerity, that owns the great fundamental truths of the Goſpel, and is willing, if called to it, to ſeal them with his blood; ſhall he, I ſay, be branded as an Apoſtate, becauſe to give a legal ſatisfaction and ſhew he is no Papiſt, he ſometimes hears the Prayers of the Church, and Scriptures read in a known Tongue? Certainly the Cenſurer i… greater Apoſtate from Love, than this man is from Truth. Though the well-meaning of Perſons is to be well taken, and whatever of God is in them is to be loved and encouraged; yet this is to be diſliked, that differences between Proteſtants are made to ſeem greater than they are. It does not argue an healing Spirit to call every thing we diſlike, Egyptian and Babyloniſh. This uncharitable Cenſuring, if it be not the mark of the Beaſt, 'tis the mark of one as p. 124bad; you know who is ſtyled foreign, the Accuſer of the Brethren.

5. Others ſay, That many who pretend to Religion and Conſcience, are Schiſmatical and Rebellious, and Love and Countenance does but harden and encourage them in their pernicious wayes, to the Prejudice both of Church and State.

I Anſwer, Particular perſons who are culpable, let them hear the blame; but why ſhould all Diſſenters be judged Rebels? how peaceably have they carried themſelves for theſe many Years? how fervently do they Pray for the Kings Life and Proſperity? To Aſſaſſinate his Majeſty or the Duke of York, they look upon as an action moſt abominable, and are perſwaded that every one that names the Name of Chriſt, ſhould utterly abhor ſuch a Villanous Iniquity. They look upon Solomon not as ſpeaking like a politick Prince, but as declaring the mind of th… Holy Ghoſt, when he ſayes, My Son, fear thou the Lord and the King, and meddle not with them that are given to change, Prov. 24. 21. They are ſenſible that the falſe Teachers in the latter dayes have this Character, that they deſpiſe Government, that They are preſumptuous and ſelf-willed, and are not afraid to ſpeak evil of Dignities, 2 Pet. 2. 10. Let thoſe who are full of bitter Invectives againſt Diſſenters, as if they were Enemies to Government, conſider what the Aſſembly of Divines at Weſiminſter have declared; p. 125and the Congregational Divines at the Savoy ſay the ſame; Confeſſion of Faith, Chap. of the Civil Magiſtrate: It is the Duty of People to Pray for Magiſtrates, to honour their Perſons, to pay them Tribute and other Dues, to obey their lawful Commands, and to be ſubject to their Authority for Conſcience ſake. Infidelity or Difference in Religion, does not make void the Magiſtrates juſt and legal Authority, nor free the People from their due Obedience to him, from which Eccleſiaſtical perſons are not exempted; much leſs hath the Pope any power or juriſdiction over them in their Dominions, or over any of their People, and leaſt of all to deprive them of their Dominions or Lives, if he ſhall judge them to be Hereticks, or upon any other pretence whatſoever.

And as for the Charge of Schiſm, the Diſſenters wiſh there were no ſuch thing in the Churches of Chriſt; that Terms of Communion might be only Scriptural, and that all occaſions of Diviſion might be taken away. They Pray for the peace of Jeruſalem, and that ſhe may have more True Lovers, and That all may proſper who Love her.

I come in the laſt place to the Application.

USE I. Of Information: If Love be for the Churches Edification, then,

1. Hence we may be informed, that Hatred, Variance, Emulations, Wraths, Strifes, and ſuch p. 126works of the Fleſh, tend to the Churches Ruine: they that harbour ſuch ſins as theſe, and are not concerned about the mortification of them, they are frantick Chriſtians, who caſt Fire-brands, and Arrows, and Death, doing much miſchief to others, but moſt to themſelves.

2. No wonder that Satan who labours to deſtroy Churches, endeavours to kill Love. He is the envious one that ſows ill Weeds, he is the Father of Lies and Errors, he knows Errour tends to Diviſion, he ſets an Edge on the Paſſions of men, and makes them more ſharp and keen, he is the grand incendia…y in Churches, ſetting all in a flame, and he hopes this flame will conſume all before it, nay, burn at laſt to the loweſt Hell.

3. Thoſe Principles are trueſt and beſt, that tend to the begetting and increaſing of Love. The Church of Chriſt is little beholding to thoſe who are of narrow Principles, that mind only a part, but not the whole. The Apoſtle blamed the Corinthians for being of ſuch a narrow Spirit, 1 Cor. 1. 12. Now this I ſay, that every one of you ſaith, I am of Paul, and I of Apollo, and I of Cephas; whereas all true Believers ſhould reckon themſelves one in God and Chriſt, and conſequently ſhould be for one another.

4. Hence we may be informed, that Love is the more excellent way. Rigour and Fury may force men to a diſſembled Compliance, but p. 127Love is the way indeed to win them. I don't think it a Credit to the Alcoran, that it muſt be ſeconded with the knocking argument of an iron Mace; the Spaniſh Inquiſition ſhews the weakneſs of that Religion, which cannot ſtand unleſs it has the help of ſuch Cruelty to ſupport it. Certainly that Church which is fulleſt of Love is the trueſt and wiſeſt, and moſt likely to be enlarged. The Apoſtle preferrs Charity before the Faith of Miracles, though theſe Miracles mightily confirmed the Authority and Verity of the Goſpel; nay, he preferrs it before the Gift of Propheſie, though Propheſie was the moſt Edifying of all the Gifts of the Spirit, 1 Cor. 14. 1. He was indeed a Prince among Preachers, and ſuppoſes himſelf better than he was, and to ſpeak with the Tongue of an Angel; yet ſayes he, Without Charity, I am become as ſounding Braſs, or a tinkling Cymbal; nay, If I have not Charity, I am nothing, 1 Cor. 13. 1, 2.

USE II. Of Caution, in ſeveral particulars.

1. Take heed of what is contrary to Love, as that which is contrary to Edification. Unmercifulneſs, Cruelty, Rage, Revenge, Bitterneſs, are ſo far from becoming Chriſtianity, that they are againſt Humanity it ſelf. When firſt ſinful Paſſion begins to ſtir in thy Heart, obſta principiis, quench the ſpark; for behold how great a matter a little fire kindles! Jam. 3. 5. What is contrary to Love, is contrary to thy own Peace, p. 128and may make thee a Diſturber of the Churches Peace.

2. Take heed of ſinful Self-love. This cauſes perilous times to overtake the Church of Chriſt, 2 Tim. 3. 182. This know alſo, that in the laſt dayes perilous times ſhall come, for men ſhall be lovers of their own ſelves. Self-love turns Godlineſs into a Form, argues a want of the Power, it makes Religion to be ſubſervient unto baſe and ſelfiſh deſigns; and hereby the Goſpel comes to be ſuſpected, Atheiſm grows rampant, and the Church muſt needs languiſh. Self-love will make you unconcerned for the Honour of God, for the good of man; it will produce a careleſneſs in you of others welfare, and hinder you from truly minding your own. He that loves no body but himſelf, and matters not what harms befall others, ſo himſelf can but ſcape, is a peſt of the World, unfit for Chriſtian, nay, for humane Society. Antiquity has cenſured that Speech as infamous, foreign; If I were dead, no matter though the World were all a fire. The Self-lover is of the ſame temper, if he can but keep what he has, and ſleep in a whole Skin, he is not at all affected with others Calamities and Afflictions.

3. Take heed of ſcandalizing any. 'Tis the great work of Satan to cauſe Scandals and Offences; and he ſhews the depth of his ſubtilty and malice in the management of this pernicious Engine. He repreſents God as too p. 129rigorous in his Commands, Chriſt as too much thwarting the glorying of the fleſh: He repreſents Self-denial, and the Croſs, as unreaſonable and intolerable; and all this is, that man may be offended, and his Converſion to God, and Faith in Jeſus may be hindred. Our Lord and Saviour who is the great lover of Souls, ſaw the miſchief of Scandal, and ſpeaks much to prevent it; He pronounces the woful miſery of the World, becauſe of offences; but eſpecially binds and fixes the Woe upon that man by whom the offence cometh, Mat. 18. 7. At the reading of this, methinks every mans heart ſhould ake, and he ſhould cry out, as the Diſciples every one of them did in another eaſe, Lord, Is it I? Am I the man that thou ſayeſt wo unto? does the offence come by Me? 'Tis our duty to love others, but to ſcandalize them, is to be greatly injurious to them; and that's not an act, a ſign of love. Much talk there is of Scandal, and there is much more of Scandal than is talkt of: 'Tis a ſore evil that ſpits its venom every way: It ſtrikes at Jew, at Gentile, and at the Church of God. Therefore the Apoſtle cautions us againſt giving offence to any of theſe, 1 Cor. 10. 32. True Love to our Neighbour will make us avoid Scandal as carefully as a Mariner would a dangerous Rock that may cauſe a ſhipwrack. Here I ſhall lay down ſome Poſitions concerning Scandal, that you may have the truer notion p. 130of it, and may flee from it, and the woe denounced upon it.

1. Every diſpleaſing of another is not Scandal. 'Tis one thing to offend a man, and another thing to make him offend. Barely to diſpleaſe and grieve another, is not to ſcandalize him; for if it were, then thoſe Profeſſors that are moſt ignorant and peeviſh, muſt be perpetually humoured; they muſt have their wills, elſe they will be angry and grieved; and the weakeſt (as one obſerves) muſt bear ſway in the Church, which they are very unfit to do; and the ſtrongeſt, even Paſtors themſelves, muſt be ſubject to them; for they are hugely troubled if they are in the leaſt croſs'd. Beſides, Profeſſors are of different minds; ſome may be angry and grieved at my doing of a thing, others as much diſpleaſed and troubled at my not doing it: Now, if barely to offend another, were Scandal, in this caſe both Scandal and the Woe belonging to it, might be impoſſible to be avoided. A man may be offended becauſe I am not of his mind; becauſe of my peaceable temper, becauſe I think not that ſtiffneſs and ſtrangeneſs is the way to unity, but mutual yielding and condeſcenſion; forbearing one another in love, Eph. 4, 3. 4. receiving one another, as Chriſt has received both the one and the other. Here indeed I may be ſaid to diſpleaſe, but Scandal cannot be laid to my charge.

p. 1312. Scandal is a putting a ſtumbling-block, or an occaſion of falling into ſin in anothers way. This is the Apoſtles definition of Scandal: And withall he cautions againſt Chriſtians judging and cenſuring one another, Rom. 14. 13. Let us not therefore (though of different ſentiments and practiſes in ſome things) judge one another any more; but judge this rather, that no men put a ſtumbling block, or an occaſion to fall in his Brothers way. When Profeſſors of Religion are looſe in their lives, and hereby not only confirm the World in their reſolution to be unjuſt, and proud, and covetous, and prodigal of time, and filthy ſtill; but alſo convey into the Hearts of other Profeſſors, that ſuch ſtrictneſs as the Scripture requires is needleſs; and that men may be ſaved without ſuch circumſpect walking; here is Scandal with a witneſs, and 'twill be with a vengeance. And as the blinding and ſtupifying the Conſcience of another is Scandal; ſo the wounding of the weak conſcience of another by drawing him to that which he doubts whether lawful to be done, is Scandal likewiſe. Love here ſhould make us very tender. Thoſe who are for rigorous impoſing upon others, ſhould conſider that of the Apoſtle, 1 Cor. 8. 12. But when ye ſin ſo againſt the Brethren, and wound their weak Conſcience, ye ſin againſt Chriſt.

3. Examples of the beſt are not to be followed with a doubting Conſcience. Every man muſt p. 132be fully perſwaded in his own mind concerning the lawfulneſs of a thing, before he does it; for whatſoever is not of faith, is ſin; and he that doubts is damned, if he eat, Rom. 14. 5. 23. I grant the word for doubts, foreign may be tranſlated, He that puts a difference between meats, and ſo eats againſt his Conſcience, is damned; but if you conſider what follows, becauſe he eateth not of faith, it is truly rendred doubts; for doubting is oppoſed to faith, as well as doing that which undoubtedly is judged unlawful. Thus we find our Lord making an oppoſition between Doubting and Faith: And the word foreign is uſed to expreſs this doubting, Mar. 11. 23. Whoſoever ſhall ſay unto this Mountain, be thou removed, and caſt into the Sea, foreign and ſhall not doubt in his heart, but ſhall believe that which he ſaith ſhall come to paſs, he ſhall have whatſoever he ſaith. Certainly as nothing is to be done againſt Conſcience, ſo nothing with a doubting Conſcience; for he that does a thing doubting, cannot do that thing of Faith. We ſhould not urge others to follow our example, nor to do as we do, till they are fully ſatisfyed as we are; nay we ſhould preſs the contrary, leſt we wound their weak Conſciences, Rom. 14. 15. If thy Brother be grieved with thy meat, now walkeſt thou not Charitably; deſtroy not him with thy meat, for whom Chriſt died. By grieved, cannot be underſtood, ſorrow, becauſe p. 133another does that which the Brother thinks ſinful; for this will not deſtroy the Brother: but being grieved, implies having ones Conſcience wounded, and ones Peace broken, by following the example of another with a doubting mind. The Apoſtle exhorts all to have faith concerning the lawfulneſs of a thing before they do it; cautions againſt judging and deſpiſing one another, though ſome could do what others could not. And this is the way to prevent Scandal, which is ſo great a piece of uncharitableneſs. But here I muſt add, that groundleſs doubts are ſigns of weakneſs, and he is an happy man that is got above them; and information in order to this happineſs is very deſirable.

4. Pleaſing another ſo as to occaſion his ſinning, is Scandal. The Apoſtle Peter was a Tempter to Chriſt, when he thought to pleaſe him, and prevent his ſuffereings; but Chriſt repelled the temptation preſently, and rebuked Peter ſharply; Get thee behind me Satan; foreign, thou art my Scandal, thou ſavoureſt not the things that be of God, but thoſe things which be of men, Mat. 16. 22, 23. The ſame Apoſtle (as one obſerves) ſcandaliz'd the Jews by pleaſing them: For fear of offending the weak Judaizing Chriſtians, he ſeparated from familiar communion with the Gentiles; by which he laid a ſtumbling block before them, to harden them in the ſinful opinion of Separation. A dangerous p. 134Scandal it was, whereby Barnabas himſelf was carried away. Love will make us pleaſe our Neighbour for his good to Edification, Rom. 15. 2. But to pleaſe him by doing as he does, ſaying as he ſays, and ſo to harden him in his too high thoughts of himſelf, in his errour and uncharitableneſs, in his dividing Principles, which have a tendency to hinder the laſting ſettlement and peace of any Church in the World; I ſay, thus to pleaſe him, is to ſcandalize him by not croſſing and offending him. A meek and faithful inſtructing him, though it does anger him, would be a true expreſſion of love to him.

5. In ſhunning ſcandal, ſpecial regard muſt be had to the weak who are in greateſt danger. He that is weak falls more eaſily; and therefore ſtumbling blocks ſhould not be laid, but removed out of his way. Thoſe that ſuppoſe themſelves higher than others in light and grace, ſhould be the more condeſcending to them whom they think much below themſelves, and hear with their infirmities. We then that are ſtrong ought to bear the infirmities of the weak, and not to pleaſe our ſelves, Rom. 15. 1. Thoſe that differ from us in judgement have precious Souls, as well as thoſe of our own way; therefore we muſt take heed of ſcandalizing them, eſpeciaily if they are very numerous; We ſhould be wary how we utterly diſown a vaſt Body of Chriſtians, as if they were a company of p. 135Heathen men and Publicans, this will confirm them in their exaſperations and ſeverities againſt us, as highly reaſonable, and they will ſo fix their eyes upon that in us, which we cannot juſtifie: … that they will the leſs regard what we ſpeak againſt thoſe things which may ſtrongly be proved to need a Reformation. The more general a ſcandal is; the more fatal are the effects of it, and the more it proves detrimental to the Church of God.

6. All ſhould pray againſt proneneſs to be offended. Others actions ſhould not make us forward to ſtumble and fall. As the providence of God towards us, though at preſent never ſo dark and intricate and unaccountable, ſhould not make us weary of him, or of his ſervice; becauſe he is a Lord the moſt gracious, and his ſervice is really the beſt beyond all compariſon: So neither ſhould the carriage of men though never ſo ſtrange and odd, and unexpected, occaſion our ſinning nor diſcourage us in weldoing. Ʋpright men may be aſtoniſhed at the diſpenſations of divine Providence, they may be amazed to ſee the world ſo full of wickedneſs, and to behold faith failing, love dying, and practical Religion ſo much ceaſing in the Church of Chriſt; yet they ſtir up themſelves againſt the hypocrites, they get over the ſtumbling blocks that are laid before them, they hold on their way and wax ſtronger and ſtronger, Job 17. 8, 9. Fooliſn men! that p. 136are glad of ſcandal! that run eagerly up and down, inquiring who will ſhew us any thing that may offend us? They rejoyce at any plea for a ſinful courſe, and greedily catch at any thing that may prejudice them againſt others that are not of their way; nay they are forward to ſuck in prejudices againſt Miniſtry, Ordinances, and the Goſpel of Jeſus Chriſt. A man that is ſwift to hear what may ſcandalize him; that is joyful upon occaſions, that make him angry and uncharitable, or any other way to ſin; he is like unto one that in a time of war does voluntarily run upon the Swords point, or up to the Canons mouth; or like one that in a time of Peſtilence, does not ſtrive to avoid, but to catch the contagion. A man that ſhould thus be fond of Plague or Sword, you will judge frantick, and he is in a worſe ſenſe frantick that is fond of ſcandal. That's the third Caution, Take heed of ſcandalizing any.

4. Take heed of an unbridled Tongue. How mighty an hinderance of love has this little member been! Both Church and State have felt the Smarting and dangerous wounds, which a lawleſs tongue has given. The tongue of a Serpent, of a Viper; the tongue that is all ſting, and carries Poyſon and Death in it, is nothing neer ſo hurtful, as the Tongue of a Liar, of a Slanderer. The Apoſtle plainly intimates, and the Prophet had done it long before, p. 137that the Sins of the Tongue are the great cauſe of the badneſs of the times, 1 Pet. 3. 10, 11. He that will love life and ſee good dayes, let him refrain his Tongue from evil, and his Lips that they ſpeak no guile, let him eſchew evil and do good, let him ſeek peace and purſue it.

Four things are obſervable in theſe words.

1. That an evil Tongue is the diſturber of Peace.

2. That 'tis a great indication of guile and hypocriſie.

3. That it very often ſhortens the Life.

4. That it is a grand Impediment unto our ſeeing good dayes.

'Tis a vain thing to expect that times ſhould grow better, when tongues grow daily worſe and worſe; and neither Scripture, Reaſon, nor Conſcience can keep them to the words of truth and ſoberneſs.

When there is ſo much evil in the tongue, how little of love, how little of good can there be in the heart? Would you have the Church of Chriſt edified? let not your tongues wound any of her members, though of a different perſwaſion from you. Do you love your Neighbours as your ſelves? be as backward to ſpeak evil of your Neighbours as of your ſelves. What our Lord ſpeaks concerning doing, may be applied to ſaying; whatſoever ye would that men ſhould ſay concerning you, ſay you even ſo of them. He that knew what was p. 138in man, tells us, Out of the abundance of the heart the mouth ſpeaks. Bitterneſs in the language argues a root of bitterneſs within, which the ſooner 'tis pluckt up the better.

Take heed of ſpeaking lies to the prejudice of others. Satan the Accuſer has hardly a more exact picture in this world, than a Malicious lyer. Invent not lyes, believe not lyes, report not lies. He that ſpreads a lye to his Brothers harm, is an hater of his Brother; he may talk of love, but is he a ſtranger to it, Prov. 26. 28. A lying tongue hateth thoſe that are afflicted by it, and a flattering mouth worketh ruine. Spreading of ſlanders is a ſign of hatred. Nay, you are not to ſpeak truth with an evil deſign; Clamour and railing at the faults of others, makes you faulty as well as they. 'Twere well if inſtead of publick defamations, there were more friendly, brotherly and private admonitions. That injunction of Chriſt, Tell thy Brother his fault between thee and him alone, if he hear thee, thou haſt gained thy Brother, Mat. 18. 15. is neglected at this day, as if it were not in the Bible.

Be not forward to pronounce judgment raſhly concerning others. Chriſt the Judge ſayes to Chriſtians, Judge not, Mat. 7. 1. You that ſpeak ſo much of ſtanding up for the Kingly office of Chriſt, do not uſurp his place and office by becoming Judges of your Brethren; do not caſt that great command of this King of Kings behind your backs, Love one another.

p. 139Avoid partiality in ſpeaking of others; if you extenuate greater crimes in thoſe of your own party, and endeavour to conceal them, and aggravate leſſer things in thoſe of another party, and blaze them abroad; you reſpect perſons, and are convinced of the law as tranſgreſſors, Jam. 2. 9. and ſo far as there is partiality, ſo far there is hypocriſie, Jam. 3. 17.

O Tongues of Profeſſors! How long will it be e're you be quiet? How long ſhall your breath be li… the Eaſt-wind, blaſting all about you? When ſhall all your words be agreeable to the Word of God? when ſhall your lips feed many, and hurt none? your reproachful, backbiting, railing language, your lies and falſhoods have been your ſin and ſhame, and the ſhame of Religion; repentance and amendment is abſolutely neceſſary, elſe Salvation ſtill will ſtand at a diſtance. Iſa. 63. 8. For he ſaid, Surely they are my people, Children that will not lye, ſo he was their Saviour.

USE III. Of Exhortation, to abound in Love, which is ſo much for the Churches Edification. My Exhortation I ſecond with theſe Arguments.

1. God is Love; his love is unconceivably great towards his whole Church, and every true member of it. There is not the meanest or most mistaking Chriſtian in the World, but p. 140if ſincere, God ſets his love and an high pric… upon. Ungodly men are but like common ſtones; but Believers are Gods Jewels, and peculiar treaſure above all people, Exod. 19. 5. And if God thus loves them all, ſurely they ought to love one another, 1 Joh. 4. 11. And they that dwell in love, dwell in God; now to dwell in God is to dwell ſafely, for he is the Rock of Ages; and in Him Mercy and Grace, and light and peace and joy are to be found.

2. Chriſt the Head is full of love to all the Members, among theſe therefore there ſhould be a moſt ardent affection one to another, and a great and ſweet agreement. Comprehend with all Saints, what is the breadth, and length, and depth, and height; and know the love of Chriſt which paſſeth knowledge, Eph. 3. 18, 19. And how will you be able to ſlander or injure, or be bitter againſt any whom Chriſt loves with a love that paſſes all underſtanding?

3. Love is preferr'd before Faith and Hope, 1 Cor. 13. ult. And now abideth Faith, Hope, Charity, but the greateſt of theſe is Charity. Faith and Hope ceaſe when we come to ſee and enjoy; but Love never falls or ends. Faith receives, and Hope expects, but Love gives the Heart to God, and for his ſake it gives liberally to its Neighbour. Love is the bond of perfectneſs, Col. 3. 14. Charitas multos, & multa p. 141unit; Love ties all other vertues together, and makes them more perfect and acceptable, and it unites the members of the Church together, which Church is the Worlds perfection, Pſal. 50. 2. Out of Sion the perfection of beauty God hath ſhined.

4. Love is a debt, Rom. 13. 8. Owe no man any thing, but to love one another. You are not juſt to your Neighbour unleſs you love him, and love to ſhew mercy to him. He that loves not another, defrauds him of what is due to him; nay, he is not only a Thief but a Murtherer, 1 Joh. 3. 15. Whoſoever hateth his Brother is a Murtherer, and ye know that no Murtherer hath eternal life abiding in him. And if he that wants love, is a Murtherer, 'tis leſs to ſay that he is a Schiſmatick; but he may truly be called the greateſt Schiſmatick that is moſt void of love. Haereſis fidei opponitur, Schiſ…a Charitati; Hereſie is oppoſed to Faith, and Schiſm to Charity: and if ſo, then they are furtheſt from Schiſm that are fulleſt of love; and they are moſt Schiſmatical, who are fulleſt of bitterneſs and rancour againſt their Brethren.

5. The greater your love is, and the more Catholick 'tis, it makes every one of you the more common good, the more Catholick bleſſing. The Church is beholding to you, and ſo is the world: God himſelf is pleaſed to ſee your Charity ſo p. 142diffuſive and active; and your labour of love ſhall not be forgotten, ſhall not miſs of a reward.

USE IV. Of Direction, How love may be revived, and increaſed.

1. Obſerve the great defects of love in you, and be very much aſhamed and abaſed before God. How few of your actions and ſpeeches have favoured of Love! what workings have there been in your hearts contrary to it! Judge not want of love a ſmall offence, ſince 'tis ſo much call'd for both in Law and Goſpel.

2. Seriouſly lay to heart how much Chriſt himſelf is concerned in and for all his Members, though their opinions may be different from yours. This good Shepherd loves all his flock, and he gave his life a ranſom for every one of them. Backbite not, diſcourage not, perſecute not, and eſpecially deſtroy not any one for whom Chriſt died, 1 Cor. 8. 11. Every particular believer ſhould love the Univerſal Church; and ſhould have an intereſt in the Univerſal Churches love.

3. Search the Scriptures that light may be increaſed. The more true knowledge, the more unity, Eph. 4. 13. All ſincere hearts have a ſtrong diſpoſition to agree together in the truths of God, when once they are revealed to them. Pray againſt Errours; for as Errours are contrary to p. 143truth (which in all the parts of it agrees with it ſelf) ſo they often contradict one another, and naturally tend to make diviſions.

4. Be very bumble and ſelf-denying. There muſt be great yielding on all ſides, putting up many things, or love will not be revived. Humbleneſs of mind and meekneſs are the Companions of Charity, and cheriſh it exceedingly, Col. 3. 12, 13, 14. Put on as the elect of God bowels of mercyes, kindneſs, humbleneſs of mind, meekneſs, long-ſuffering, forbearing one another, and forgiving one another, if any man have a quarrel againſt any. Even as Chriſt forgave you ſo alſo do ye, and above all theſe things put on Charity. Abhor pride which is the cauſe of contention. That is good counſel which I find in thoſe Rabbinical Rhythins, which if followed would increaſe love.

foreign

foreign

foreign

foreign

Thus in Engliſh:

Let Wiſdom above all poſſeſſions be;

Before Preferment chuſe Humility.

Every ill property be ſure depreſſe,

But principally ſtiff tenaciouſneſſe.

p. 1445. Mark them which cauſe Diviſions and Offences, and avoid them. They that agree in Doctrine, and in the main things of Chriſtianity, ſhould not eaſily be divided: They ſhould think more of thoſe things wherein they agree, than of thoſe wherein they differ: And be ſure to deafen your ears to Tale-bearers, whoſe buſineſs is to deſtroy Love, and ſow Diſcord. The words of a Tale-bearer are as Wounds; and how deep do they go? Where no Wood is, the Fire goeth out; and where there is no Tale-bearer, the Strife ceaſeth, Prov. 26. 20.

6. Let this be your frequent Petition, That you may be taught of God to love one another. Pray that the Word, which commands Love, may be more deeply engraven in your Hearts, and rule there at all times; and that all exaſperating thoughts and ſurmiſes, all unruly paſſions which are contrary to Love, as enemies to you, to the Church, to God himſelf, may be brought into Captivity unto Chriſt the Prince of Peace.

USE. V. Of Conſolation to the diſtracted, drooping, deſponding Church of Chriſt, and all the ſincere Members of it. The grounds of Comfort are theſe.

1. The Church of Chriſt ſhall be upheld, no…withſtanding all her Diviſions. What heats, p. 145what Hereſies in the Primitive times! If one reads the Catalogue of Errours in Epiphantus, and St. Auguſtine, which men profeſſing Chriſtianity embraced, and what rents theſe Errours made; it will be juſt matter of wonder that the Church was not torn to pieces by her own Members. Satan has been ſtriking at Faith and Charity; and yet ſtill there is a Church, and when he has done his worſt, there will be one.

2. The Love of Chriſt towards his Church is unchangeable. The Members may fail in their duty one towards another; but the Faithfulneſs of the Head never fails. His care is conſtant: he is the ſame yeſterday, and to day, and for ever, Heb. 13. 8. 'Tis ſaid, Joh. 13. 1. That Jeſus having loved his own that were in the World, he loved them to the end. And this love ſecured them to the end.

3. There will be no want of love in Heaven. Though Chriſtians may not fancy to travel in one anothers company, yet they are all going towards the ſame Countrey, and place of eternal reſt; and when they are once come thither, they ſhall reſt from ſin and contention, as well as from trouble and affliction. In that glorious place and ſtate, there will be no errour, no culpable ignorance remaining; both light and love will be in their perfection; and becauſe p. 146perfect love is there, perfect peace and joy will be there alſo. Jeruſalem above is a City indeed that is compact together, ſtrongly founded, for its builder and maker is God; Heb. 11. 10. and 'tis to laſt for ever, and is built accordingly. The triumphant Saints that inhabit there, how near are they brought unto God who is all in all! How cloſely and inſeparably are they knit together in love! St. Paul and Barnabas will no more fall out, being both in Heaven; and Luther and Zuinglius are perfectly agreed.

When St. Auguſtine, as he tells us in his Confeſſions, had been diſcourſing with his Mother concerning Heaven, the Crown, the Joys, the Peace, the Pleaſures there, his Mothers heart grew warm with Sacred Fire; and that warmth at length was heightned into an Heavenly Rapture; making her cry out, Quid hic faciam? What ſhall I do here below! How ſhall I with patience ſtay in a vale of fears, who have had ſuch a ſight of the glory, ſuch a taſte of the joyes of the New Jeruſalem! Certainly it ſhould make ſincere Chriſtians long to be above; and it ſhould comfort them that it will not be long ere they are above; when they behold the Church on Earth ſo rent and torn by Pride and Ignorance, and unruly Luſts and Paſſions; and when withall they remember, that among the innumerable Company of p. 147Angels, and all the glorifyed Saints, there is not the leaſt diſcord, but a compleat and everlaſting Harmony.

I have finiſhed my Diſcourſe concerning Love, and the Churches Edification. I ſhall add a few Verſes which I made when Priſoner in the Marſhalſed. I find that Muſick relieved Saul when the Evil Spirit came upon him, and compoſed the Spirit of a Prophet when it was ruffled and out of order; and perhaps Poetry may have an effect of the like nature. The Verſ…s are theſe.

Now uſe thy liberty, my Mind,

Who art not in the leaſt confin'd.

The whole Earth over thou may'ſt go,

And view the All that it can ſhew:

And that great All which thou can'ſt ſee

Is not enough to ſatiate Thee.

From Gades to Ganges thou may'ſt run,

(Thy thought's much ſwiſter than the Sun)

And in thy travel nothing ſpy

But what is vexing Vanity.

The greedy Worldling ſpares no pains;

The mor… he has, the leſs he gains:

To profit others does refuſe;

Nay, locks up all from his own uſe.

Senſual pleaſures mixed be

With an inward Anxiety:

p. 148The brutiſh part they only pleaſe,

But are the Mind's ſnare and diſeaſe.

Th' Ambitious Man ſtrives to climb high,

That he may ſtand more ſlippery.

The gliſt'ring Crowns which Monarchs wear

Have leſs of Honour than of Care.

Vain World! produce even all thy ſtore,

Thou art indeed a thing but poor.

Nay, Heavens Heirs have felt thy rage

In this, as every former Age.

If not by an exceſſive love

An Idol made of, thou do'ſt prove

A Hell, or Shambles unto them

Who dare thee with thy all contemn.

The Church is too much like the World,

Into a ſtrange confuſion hurl'd:

Envy, and Wrath, and Pride, and Strife,

Imbittering this preſent life.

By all is plain enough expreſt;

Ariſe, depart, here's not thy Reſt.

Trample on Earth, then take thy flight,

Immortal Soul! Things out of ſight,

Above the Sun, or any Star,

Are worthy'ſt of thy thoughts by far.

Let not thy Senſes Jaylors be,

Nor what ſuits them infatuate thee.

Open thy eyes, behold thy God;

Riſe with thy Lord, that thy abode.

May be with him that's Light and Love

Nay, All in all that are above.

p. 149The Perſecution moſt fierce

Can no way hinder thy Converſe

With Heaven: Though in a Dungeon deep

As the Earth's Centre, Foes ſhould keep

The Body cloſe, yet thou art free;

And thy beſt Friend to viſit Thee;

The joyful tokens of his Love,

Priſons are Palaces, do prove;

Nay, Paradiſes of Delight,

Although they ſilly Nature fright.

Sorrow is Joy, and Pain is Pleaſure;

Diſgrace is Honour, Loſs a Treaſure.

The World when worſt, is beſt of all

To thoſe God does to ſuffer call.

The New Jeruſalem comes down,

Is clearly'ſt ſeen when Men moſt frown;

And with the ſharpeſt Thorns thee Crown.

Take up thy Croſs, which is thy Tryal,

And taſte the Sweets of Self-denial.

God is thy Father, and thy Reſt;

Abide with him, and thou art bleſt.

The Following Poem was more lately Compoſed.