Philadelphia, or, a treatise of brotherly-love Shewing, that we must love all men: love the wicked in general: love our enemies: that the godly must especially love another: and the reasons of each particular love. The manner of our mutual love; the dignity, necessity, excellenc, and usefulness of brotherly-love. That the want of love, where love is due, is hatred, shewed in divers particulars. The greatness of the sin of malice and hatred; with the reasons why wicked men hate the saints: together with cautions against those sins that break the bond of love. Many weighty questions discussed, and divers cases cleared. By William Gearing, minister of the word.

CHAP. XV.

Sect. 1.

I Come now to shew, How we are to love one another. The manner of our mutual-Love, the Scripture sets down by two expres∣sions:

• 1. As thy self.
• 2. As Christ loved us.

1. In the first place, Thou must love thy Neighbour, as thy self.

1. Who is there, that wisheth not all the good that may be to himself? Doth any sober man wish any harm to himself? So must thou heartily desire the good of others. Thus Mo∣ses wished, That all the Lords people were Pro∣phets; he wished every man like unto him∣self. So St. Paul desireth from his heart, That all Israel might be saved. Rom. 10.1.

2. Who is not affected with his own Mise∣ries and Afflictions? So must thou; when thou seest others in Misery, Thou must weep with them that weep, and make their Losses and Mi∣series to become thine own.

3. Who doth not pray heartily for himself,

for Gods Blessing on all things he sets his hand unto? So must thou pray for others, with the same fervency which thou usest in praying for thy self; pray for that which will do them most good, that they may every way be the bet∣ter for thee; that thou maist find by experi∣ence as Laban did, That the Lord hath blest them for thy sake.

4. Who doth not endeavour his own good with all his might? The like care must thou have of thy Neighbours good, especially of the Saints. Love is a diligent Affection, and the Fountain of Diligence. Diligentia may well be derived à diligendo, Diligence from Dilecti∣on, or Loving, the things (as one saith) are conjugate no less than the names. Thy Love must be a labouring Love; a Love, that is full of mercy and good fruits. The Apostle ascribeth Work and Labour unto Love, because Love re∣fuseth no pains, it will spend and be spent, e∣ven there, where is least Love returned for most expended.

5. Who doth not rejoyce in his own good? Thou dost never envy thy self thine own Hap∣piness; So must thou rejoyce in the Gifts, Parts, Graces, and Prosperity of others. To envy at one anothers good, is some of the Poyson of the old Serpent, which he spitteth: It is the principal quality of Devils to envy the Saints Happiness.

6. Who is there, that is weary in doing good to himself? When doth a man cease to do good to himself? So must thou do to others. Thou must never be weary in well-doing to them; A Friend (a true Christian Friend) loveth at all times, Prov. 17.17. Let thy Love to thy Bro∣ther be without envy in Prosperity; and with∣out weariness in Adversity When the feign∣ed Lover is to his Friend as the Cuckoo, that affords you his company, till you be weary of him in Summer, but before Winter cometh takes his leave; Be thou to thy Brother, as the Black-bird, that keeps constantly with us; and is of use (if need be) to feed us in Winter.

Every man knoweth what is good for him∣self; thence doth a good man conclude, if Ju∣stice, Mercy, Knowledg, Grace, Credit be good for me, then are they good for my Brother al∣so; and he will labour to procure them, that he may serve his Brother through love, Gal. 5.13. intending his good more than his own, in lo∣ving of him.

True it is, a man in loving another, may have some respect to himself; if he be Wise, Ju∣dicious, Learned, to learn of him: If Humble, Loving, Holy, to imitate him: If any way be∣neficial, to be a Gainer by him, in a way of God, not of Lust, or of the World. But this is not the first and principal thing for which the Christian loveth another, but as the result;

not as the moving Cause, but as the Reward of Love; as Man and Wife, by shewing more Love to each other for Love's sake, do reap more Love from each other.

SECT. II.

II. WE must love one another as Christ loved us. Christ loved us when we were ene∣mies to him, Herein is the Love of God commended to us, that when we were enemies, Christ died for us, Rom. 5.8. Yea, when we were enemies to Christ, and he might have wrought our de∣struction, yet then he sought to us for our Love, entreating us to be reconciled unto him; he came to seek the lost Sheep of the house of Is∣rael. What surpassing Love is this, That the great God should come, and seek to his own Creatures for their Love; that the Cedar should make suit to, the Thistle? What had Christ lost by it, if every Son of Adam had been turned into Hell? Could he not have made a∣nother World of Men to have glorified him, and to reign with him in Glory? yet that he should seek to us to be reconciled to him, here is surpassing Love. So must we love one ano∣ther. Are we injurious to one another, and at variance one with another, then let us seek to one another for reconciliation.

Christ so loved us, that he was willing to lay down his Life for us. Hereby perceive we the love of God, because he laid down his Life for us, 1 Joh. 3.16. Christs could not shew greater Love to us than in dying for us. Christs Love to us is the ultimum resolubile, the last thing into which all his actions in the work of our Redemption is resolved. Do ye ask, Why God was incarnate, why he suffered death, why he endured such contradiction of Sinners, such Mockings, such a bloody Agony in the Garden, this answereth all, Because he loved us. I live by the faith of the Son of God, who loved me, and gave himself to death for me, Gal. 2.20. The Apostle speaks here in the Person of all Beleevers. These fol∣lowing Reasons may demonstrate to us, that Christs Love was the Cause that made him to lay down his Life for us.

R. 1. Because there was no desert in us. It is not our Love to him first, that made him to love us; no, we love him, because he loved us first: Our Love to him, is the effect and consequent of his Love to us, not the cause of his Love. What is there in any man considered as fallen from God, that can deserve such incomprehensible Love, as that God should dye for us? Can Sin deserve the Love of Christ? What is a natural Man, but a very Body of Sin? We do not, nor can we Love God, because we are enmity to him. Amor descendit, non ascendit. There is

more Love in a Father to a Child, than in a Child to a Father: His Love did first descend to us, before our Love could ascend to him. The Prophet Ezekiel sets forth the odious and most undeserving condition of Man under a Parable of a polluted Infant, when we were most forlorn, polluted, and most helpless, then was the time of Love, Ezek. 16. When thou wast wallowing in thine own filthiness, then was the time of Love.

2. Because Christ reaps no good by us. What if Adam and all his Posterity had been damned, he had lost no whit of his Blessedness; he was infinitely happy from everlasting, and so is to everlasting, and would be; had not a man been partaker of his Glory, therefore it must needs be his meer Love to us; and such a Love as doth earnestly desire and tender our everlasting good and Salvation. It was for our Reconciliation and Justification that he endured Wrath, he di∣ed for our Redemptoin; he shed his Blood for us miserable Creatures, to make us eternally happy, Sons of God, and Heirs of Salvation. What Motive or Ground had Christ to dye and suffer, if it were not his meer Love to us; so that we may well cry out with St. Augustine, O Lord, thou hast loved me more than thy self, because thou wouldst dye for me, and not for thy self.

3. Because Christ laid down his Life being

never desired of us, therefore meer Love to us did encline him to dye for us. Had Men ta∣ken Counsel together, to devise a means to pa∣cifie Gods Wrath; had men been let alone to themselves, they would never have regarded Salvation at all. All our care would have been how to sin, how to fulfil our Lusts; we should never have prayed, Lord send thy Son into the world to dye for us, to save us, to redeem us from Sin and Damnation; therefore it was his Mercy occasioned by our Misery, meerly his Love that made him to dye for us. When Gods Justice was pleading hard for the damnation of sinful men, What do such Rebels here on earth? Why dost thou not O Lord, make these wret∣ched Sinners to smart for their Rebellion? as Thou hast turned them out of Paradise, so turn them out of the World into Hell; Let them know what it is to taste of the Forbidden Fruit; Then did Christ without suing to him, plead as hard for us, Father spare them, and punish me; bless them, let me be made a Curse; be at peace with them, let me endure thy Wrath: I will go, and keep thy Law, because they have bro∣ken it; let the Sorrows of Hell compass me a∣bout, that they may enter into thine unspea∣kable Joys; Love therefore must be the meer Motive. Had we desired Christ to have laid down his Life for us, there were some extrin∣sical Motive, yet Love still; but in that Christ

was found of them that sought him not, and in that he is made known to them, and given to them, and for them that never sought after him, it is meer and wonderful Love.

4. Because he was very willing to dye for us: Greater Love hath no man, then for a man to lay down his Life for his Friend. It is maximus fluxus, maximum opus, maximum beneficium, ar∣gumentum irrefragabile dilectionis; The greatest Flux of Love, the greatest work, the greatest benefit, an irrefragable argument of Love, saith Parisiensis. And to shew his willingness, Christ saith of his Passion, desiderio desideravi, with a desire have I desired it. Christ did earnestly de∣sire to drink of the Cup of his Fathers Wrath, that we might not taste it; would he have drunk of such a bitter Cup, if he did not love us? His willingness to dye for us, is the com∣mendation of his Love. He laid down his Life for us; it was not in the power of Pilate, and all the Jews, his enemies, to take away his Life from him: Christ did willingly dye. Indeed Pilate condemned him; the Jews cried out, Crucifie him, crucifie him; they carried him to Calvary as a Malefactor with Spears, yet if he had pleased, they could not have put him to death. Had not his own free Love opened his heart, no Souldier could ever have opened his side; no though Pontius Pilate should have had all the Roman Legions, and the whole Power of

the Empire under his charge. They might as soon have plucked the Sun out of his Orb, as have sundered Christs Soul from his Body: As soon have brought a Sea of Waters out of a Rock, as have spilt one drop of his Blood; un∣less he had yeelded himself to death. Walk in love, (saith the Apostle) as Christ also hath loved us, and given himself for us an offering, and a sacrifice to God of a sweet smelling savour. Eph. 5.2.

Would ye but walk a few turns with Christ in the Garden, where he felt the Agony in his Soul: Would ye go up to Calvary, and see what our blessed Saviour did there endure, then would ye say, Herein we perceive the Love of Christ, in that he laid down his Life for us. When the Jews saw Christ weeping over Laza∣rus, they cried out, Behold how he loved him: but go ye up to Mount Calvary, look through his Stripes and Wounds, into his heavy and tor∣mented heart; look upon his striped back, up∣on his buffeted Face, upon his pierced side, his bloody head, hands and feet, see what he did and suffered for us, then ye cannot but say, be∣hold how he loved us! Oh what manner of Love is this!

SECT. III.

NOw we must love one another, even as Christ hath loved us. Now if Christ of his meer Love, hath laid down his Life for us, then we ought also to lay down our lives for the Brethren. 1 Joh. 3.16. This would have seemed an hard saying to us, if it had been nakedly proposed in such terms as these, we ought to lay down our lives for the Brethren; but the Apostle ha∣ving before laid down such a strong Argument aforehand, doth in a most convincing manner infer this upon it, as an undeniable conclusion, which cannot with any shew of reason be gain∣sayed, or contradicted. Christ the eternal Son of God, hath manifested his singular Love, in laying down his Life for us; we must there∣fore follow the Captain of our Salvation in this incomparable act of Love. We were dearer to him than his blood, than his Life; so the Saints good must be dearer to us than our hearts blood, than our pretious Life. Here I will lay down this Proposition.

That Christians being called unto it, ought to shew so much Love to their Brethren, as to lay down their Lives for them. In this Propo∣sition, two things are to be considered.

• 1. The Thing required.
• 2. The Condition supposed.

The Thing required is this, That Christians should lay down their Lives for the Brethren. The Condition supposed is this, If they be cal∣led unto it. For the former we must know, that although Christians must not think their Lives too dear for the Brethren, yet it is in this as it is in other duties of Love and Mercy towards men; the first and greatest Commandment must give Life unto the second, which is like unto it. The first Table must have the chief∣est respect in our obedience to the second. That is, the Love of God, and our regard of his Glory, commanded in the first Table (which is called, The first and great Commandment) must have the chief sway in our hearts, to encline us to the duties of Love towards man, enjoyned in the second Table; for we must love our Neighbour in the Lord, and for the Lord, and so the Love of God must have a constraining and over-ruling power over us; the Love of God must first move us to lay down our Lives for the Brethren, and then the Love of our Brethren, being (as it were) comprehended in our Love of God, must move us thereunto. — The Glory of God must be the principal end, that we must aim at, in doing good to others. So

especially in this great fruit of Love, when we lay down our lives for them, then the good of our Brethren must be respected in the second place, in as much as God is glorified in that good which they receive by that means. So then, when any do in Christian Love lay down their Lives for their Brethren, they do not dye for them only, but for the Lord chiefly and principally. This the Apostle strong∣ly proveth to be required of Christians, because Christ hath shewed such wonderful Love in laying down his Life tor us. This indeed is an Argument unanswerable, but holdeth strongly à majori, from the greater to the less. If Christ did lay down his Life for us, then ought we much more to lay down our lives for the Bre∣thren.

1. Christ was infinitely above us in Glory and Majesty, yet laid he down his Life for us; much more ought we to lay down our Lives for the Brethren, who are of the same Mould with our selves by nature, and also partakers of the same pretious Faith by Grace.

2. Christ being greatly offended by our sins, laid down his Life for us being his enemies: much more ought we to lay down our Lives for those who are not enemies, but Brethren, and that by the best bond, viz. the bond of Re∣generation.

3. Christs Death for us, was a matter of Hu∣miliation and abasement to him who was the Prince of Life, and Lord of Glory: But our death for our Brethren is an advancement unto us. Some office and employment, which would be an abasement, and dishonour to a Prince, may be a great Honour and Preferment to a mean Subject. So in this case; Christ, though he were the Lord of Glory, the Prince of Life, yet was content to dye for us, though his Death were a great abasement to him in regard of his infinite excellency and divine Majesty. But for us, who are sinful, and so mortal, and must re∣turn to dust, it is an advancement and im∣provement of our death, when we are called to give our Lives for the Brethren.

SECT. IV.

I Come now to the Condition supposed, that is, If we be called unto it: For this we must know, that many things are absolutely com∣manded, and all Christians are to perform them in general without exception, such as the du∣ties of Beleeving and Repenting, and of bring∣ing forth fruits meet for repentance, which all Christians ought to perform by vertue of their general Calling. —Some other are enjoyned too as well as the former, but not without a more special Calling. The duty of relieving the wants of others, is one of those duties that is very much pressed in the Scripture; scarce any, more; yet this is to be understood of those that have a special calling to it, namely those whom God hath enabled with outward means for this purpose, more or less. So the duty of prea∣ching the Gospel is straitly enjoyned, but not to be exercised without a lawful Calling to the work of the Ministry. Of this latter sort, is the duty of laying down our Lives for the Brethren, which is not to be exercised without a special calling. As for the madness of some fond Secta∣ries, whereof we read in the ancient Stories of the Church, who would force men to kill them

that they might become Martyrs, it could not but proceed from the suggestion of that wicked Spirit, who is a Murtherer from the beginning. Therefore this work of laying down our Lives for the Brethren, is not imposed upon us, by vertue of our general calling, but must be done upon supposal of a special Call.

Yet thus much we know, that there is a diffe∣rence and distinction to be made between the will and the deed in such cases. The will must be present with us, by vertue of our general calling, as we are Christians; the deed and per∣formance it self must not be undertaken with∣out special calling: that is, As we are Christians, and have given up our names to Christ, we must have our hearts so possessed with the Spirit of Brotherly and Christian Love, in conformity to Christ and his Love, as that we must have a rea∣dy and willing mind to undergo it, if the Lord shall call us to it. So the poorest Christian that is so far from being able to give to another, that he needeth to receiv•• himself, yet must be so possessed with Christian Love and Compassion, that he would give if he had ability. He must have a pitiful heart; such an heart as would o∣pen his hand, if he had what to give. — So in this case, a Christian must labour to bring his heart to be willing in Love to dye for his Bre∣thren. But for the actual performance of this work in laying down our lives for the Brethren,

it requireth a more special call. As the Apostle saith to the Philippians, Ʋnto you it is given in the behalf of Christ, not only to beleeve, but to suffer for his Name, Phil. 1.29. Where he sheweth, that suffering is a thing given, a priviledg be∣stowed upon some Beleevers, whereunto all Be∣leevers are not called; that is, not in an eminent manner. Scarce any Beleever can live any long time in the world after his effectual calling and conversion, but that he shall suffer for the name of Christ in some kind or other: but to suffer in a more special and eminent degree, is given but to some, who are in a special manner called unto it.

SECT. V.

THat we must have a special Call, before we lay down our Lives, will thus appear.

1. We have a general•• Command to preserve Life: We must labour to preserve the Life of an Oxe, or an Asse when it is in danger, much more of a man: and if the Life of others, then our own also; inasmuch as the Love we owe to our selves, is the rule of our love towards others. Therefore so far is it from being a duty imposed upon us, to thrust our selves rashly and of our own heads into the mouth of death

without a Calling, that we are bound not to desire it, lest we be found guilty of our own Blood.

2. To lay down our Life for the Brethren without a special Call and Warrant, may be a wrong to the Brethren, rather than a benefit; because thereby we bereave our selves of doing them any further good in that way of Christian Love, wherein we are to walk towards them here in the world by suffering death without a warrant: Yet when we have a Call, we must not give back under pretence, that we desire to to do them good by our Lives, but rather be∣lieve, that the wisdom of God, who calleth us to suffer, seeth, that thus dying for them, we shall more benefit them, and glorifie God, than we could by escaping death, and continu∣ing in the world among them.

3. We cannot suffer death by the hands of Persecutors for the Brethren, without the Sin of others, viz. of those that shed our Blood. Now a Christian without a Call from God, hath no warrant to give occasion to others, wilfully to commit such a bloody Sin: but when we are called to it, we must take heed, we do not sin our selves, in giving back under an hypocriti∣cal pretence of being loth to give others an oc∣casion of offending.

4. Our blessed Savviour himself, although he came into the world, purposely to lay down

his Life for the Brethren, yet did not willing∣ly run upon his death, but did divers times shun the rage of his enemies, and even in his Infancy fled from Herods cruelty. And, when his hour was come, though he shewed himself many ways to be willing to lay down his Life, yet he did not thrust himself into the hands of his enemies, but left them to contrive his death among themselves, and so to take the guilt of his blood upon them. He could have saved the Priests that cost they bestowed upon Judas, to hire him to commit that most horrible treason. He could have prevented Judas, that he should not have taken that booty, which cost him so dear; but he let them take their course, and ex∣ercise their malice. He suffered Judas to make his bargain, the High-Priests servants to ap∣prehend him, and carry him to their Master: he would not of himself come among them, till they fetched, and carried him in the nature of a Prisoner.

SECT. VI.

Quest. NOw then the question is, What that Call is, which is supposed as a condition in this case, without which a Chri∣stian is not bound to lay down his Life for the Brethren?

Resp. I answer, A Christian may be called to this in such Cases, as do more immediately con∣cern God; and in such as do more immediate∣ly concern the Brethren.

As for those cases as do more immediately concern God, in which we may be called to die for our Brethren, they may be divers, as

1. When we are persecuted for the Name and Gospel of Christ, and are called to con∣fess the truth, with apparent danger of death, in such a case we are to lay down our lives for Christ: and in such a case (in an inferiour re∣spect) we are also to lay down our lives for the Brethren: inasmuch as we should rather chuse to die, than to give any just occasion of offence, or stumbling unto them, by denying the truth. And on the other side, we should be content to dye for their encouragement in the profession of the truth. Now, though this be a case that doth more directly and immediately con∣cern

God than our Brethren, yet it doth con∣cern our Brethren also in an inferiour respect. So in this regard, I think there were few of those many thousand martyrs which have suffered for Christ, but also they have suffered for their Bre∣thren: and in such sufferings they are to have regard to their Brethren, though principally to the Lord. Now we are called thus to suffer, when we are brought before those in authori∣ty, and put to it, either to deny the truth, or to suffer death,

2. When the Preachers of the Gospel can∣not without danger of death declare the whole counsel of God in things needful to Salvation, they must be content to hazard their lives, ra∣ther than not to be faithful in that commission, which the Lord hath put them in. This doth immediately concern the Glory of God, and the discharge of their Consciences toward him: But it doth also concern the Glory of God in an inferiour degree; and they must refuse both to deliver any unsound Doctrine to them, to the endangering of their Souls, and abhor to keep back any necessary truth from them, al∣though their own lives should be in apparent danger by that means.

SECT. VII.

ON the other side there are cases, that do more immediately concern the Brethren, wherein we may be called to lay down our lives for them; yet in these our principal aim must be at the Glory of God. As for Example.

1. If we be put to it to confess some things by others of the Godly, which may bring them into danger through the malice of wicked men. In this case we should rather dye than hurt them by such confessions, lest we be accessory to the mischief, which by that means the Adver∣saries are like to bring upon them. I have read of one Firmus, an holy Bishop of Tagesta, St. Augustine's Countrey, in Africk, who when the Emperor (not then a Christian) required de∣livery, or (at least) the discovery of a Chri∣stian, which he had with great care hidden from the Tyrant, resolutely answered, Nee pro∣dam, nee mentiar, I will neither lye, nor be∣tray my Brother: from which resolution, no torments then inflicted (which were many and sharp) could draw or enforce him. Mr. Fox in his acts and monuments tells us of Cuthbert Simpson, who being Deacon of the Protestant Congregation in London, in Queen Maries days,

was apprehended and charged to discover the names of those that were Members of the Con∣gregation, which he utterly refused to do, and would not yeeld to do it by any torture, but constantly suffered death, and cruel wrackings also before his death; insomuch that bloody Bonner did openly in the hearing of divers per∣sons, extoll him, for his wonderful patience. So, if Christians living under Popish Persecutors, should be driven to meet together in Ships or Woods, or other private places to perform the Worship of God together, if any Christian should be privy thereunto, although himself might escape untoucht in Body, Goods, Liber∣ty, upon condition only, that he would de∣tect and discover them, he ought rather to en∣dure the spoiling of all his Goods, or the loss of Liberty, or of Life, rather than serve the malice of the Adversaries, in laying open the Brethren unto the cruelty of malicious Ene∣mies.

2. When any necessary duty is required at our hands for the good of the Brethren, and of the people of God, which we are bound to perform, although with hazard of our lives, we must be content to put our lives in our hands, and not withdraw our hand from helping them in such a case. So those that are in any Countrey cal∣led to the wars in defence of the Church a∣gainst the Pope and his adherents, or against the

Turk, against Gog and Magog, and to stand up in defence of the Gospel. In like manner those that are called by any special relation to others, or any special office to supply others in time of the Pestilence, or other infectious diseases, ought in Love to hazard their Lives for their good, and not be wanting to them; unless in some Cases, when by helping some they are like to hinder many more.

Therefore it is generally held, That the Ministers of the Gospel are not tyed to visit those that are sick of contagious diseases, be∣cause it would make their people to shun th••m in the publick Congregation, and so be an oc∣casion of depriving the people of the Ordi∣nances of God, although themselves should escape the infection. But yet, where there are divers Ministers in the same place, I should conceive it fitting, that one or more according to the number of the infected, should be em∣ployed in this work, and that the publick ser∣vice of the Congregation should be discharged by others. As when the Plague was at Geneva in Calvin's time, there being divers Ministers in in the City, three of them (whereof Calvin was one) offered themselves to this service; and so it was to be decided, by Lot, which of the three should be the man. Such cases like∣wise may happen concerning the necessary re∣lief of the Godly, who are imprisoned or ba∣nished

by Popish Persecutors; as many were in Queen Maries days. In a word; When any necessary duty, which we owe to the people of God, may be likely to endanger our Lives, we must not shrink back to save our Lives.

SECT. VIII.

THe Reasons hereof are these.

R. 1. Because the Salvation of the Bre∣thren must b•• preferred above all our outward things whatsoever: their Souls must be pre∣ferred above our own Bodies; therefore if our suffering loss of Liberty and Life be any way advantagious for their Salvation, we are to en∣dure the worst in this Life, that they might gain Life eternal. Our Saviour laid down his Life for their Salvation, we must do so also. St. Paul gladly endured any thing for the Elects sake; he could wish himself to be an Anathema, a Curse for the Jews his Brethren: and Moses would be blotted out of the Book of Life, that the Israelites might live in the presence of God. A miserable wretch St. Paul was for Christs sake, and for the Salvatioh of the Corinthians, 1 Cor. 4.10. We are fools, weak despised, naked, hungry, buffeted, persecuted, made the off-scouring of the world. God makes the like Covenant with

us, as Moses did with the two Tribes and half, which dwelt on the other side Jordan, that they should go in before their Brethren, and fight for them, to expell the Canaanites; and when they had placed their Brethren in Canaan, then they were to return and enjoy their In∣heritances. Thus must we hazard our Lives to bring others to Heaven, if called unto it, and neglect our own Lives, that others might enjoy the heavenly Canaan together with us.

2. Because this will wonderfully confirm the Brethren in the truth delivered to them, and protessed by them: otherwise our Cowardice and Apostacy may cause them to waver, and draw them off from the ways of G••d, and be a means to destroy them for whom Christ died. It is an old and a true saying Sanguis Martyrum semen Eccl••siae, That the Blood of the Martyrs is the Seed of the Church; the Martyrs Blood made the Church fruitful: the Christians did wax more bold through Paul's Bonds: Christ was the more boldly professed by the new Converts, by how much St. Paul was more constant and cheerful in his sufferings for Christ and his Gospel. St. Basil tells us, how forty

Martyrs did encourage one another to dye for Christ and his Gospel. We see how prodigal Soldiers are of their Lives, to shew their fide∣lity to their King and Countrey, and shall not Christians much more be prodigal of theirs for God and his Church?

Let all then that would be acknowledged for Gods Children, labour for so much power of Christian Love, as may dispose their hearts, to be content to resign up their Lives for the Glo∣ry of God, and the good of others. It is the want of Faith and Love, that makes this seem hard and grievous to us; for if these Graces were in us, and did abound, they would sw••e∣ten the bitterness of death it self, and of the most grievous sufferings, and enable us to over∣come death and the world, and to break all those cords and tyes which fasten us to this pre∣sent world, and the things of this life, and make us so unwilling to lay down our Lives for Christ and his Church. If the arms of the inner man were strengthened in the power of these two Graces, all those Cords which I spake of, would break asunder, like those that Samp∣son was bound with, when the Philistines came upon him. Are we not Members of the same Body with the people of God? and doth not one Member adventure it self to save another? so should it be among the Members of the my∣stical Body of Christ.

Notes

• Curtius feared not to die for Rome: Mencotheus for Thebes: And shall not we suffer that for Christ & his Saints which Pa∣gans suffered for their Countrey.