CHAP. XI. Shewing how Faith worketh by Love, both to God and Men.

[Sect. 1] THere is one property more of Faith, which I have had oft occa∣sion to mention, but shall now a little further enlarge on, and so conclude this part of my Discourse, touching the nature of Faith. And this quality in Faith, is, that property of it by which it works by Love, which is made the badge and character of that Faith that shall avail men. Gal. 5.6. For in Jesus Christ, neither circumcision availeth any thing, nor uncircumcision, but Faith which worketh by Love. As the Apostle shews that not circumcision but Faith a∣vails men under the Gospel, so he shews too, what manner of Faith it is that does so; namely, such as works by love: not every Faith that is so called, but that Faith which is thus distinguished. So that it concerns every one as he desires to have something that will avail him in the sight of God and in the great concernments of his Soul, not only to prove himself to be in the Faith, but to prove his Faith to be that Faith which will avail him, by this operation of it here specified. When he sayes that Faith works by love, I take it for granted that he means love both to the Lord and unto men; for they go together as inseparable companions: Every one that loveth him that begat, loveth him also that is begotten of him, 1 Joh. 5.1. And he that loveth not his Brother whom he hath seen, how can he love God whom he hath not seen? 1 Joh. 4.20.

But then the Question will be, How Faith works by Love? And the Answer is, It does so: First, by working this grace, heavenly qualification, spiritual affection or principle in the soul; and so in the second place, disposing the man in whom it is, by means of this principle, unto a deportment and actions suitable to such an affecti∣on. And this I would set out in Two things especially:

[Sect. 2] 1. First, Faith raises this principle of Love in the soul both to God and men, by having it self so much to do with the Love of the Lord, as indeed it hath. For the Love of God and Jesus Christ Page  128 to poor man, is the very element in which Faith lives, the food and nourishment upon which it continually feeds, the lovely and most beautiful object which it delights continually to behold; lodges in the bosome of it, and finds no rest but in this bed of Love. Faith is wonderfully intent on it, exceeding busie with it, & marvellous curi∣ous in its inspections into, & enquiries about it, 1 Joh. 4.16. We have known and beleeved the Love that God hath to us. And by means of Faiths free, frequent, familiar, and intimate converse and delight∣ful communication which it hath with this Love of the Lord, it comes to contract a habitual similitude of it in the soul; by degrees to change the soul into the same image. Solomon saith, He that walketh with wise men, shall be wise, Prov. 13.20. Which thing doubtless proceeds from a great aptness that is in men, to be trans∣formed into the disposition, temper, and quality of those persons with whom they much converse, and delight so to do, especially if superior to themselves, and judging what they see in them worthy imitation. And so Faith keeping such constant company with the Love of Christ to the poor soul, and being so much taken with it as it is, and having it self such an influence upon the soul as it hath, does by degrees fetch over the soul in conformity of disposition to it.

This is sweetly set out by the Apostle, 2 Cor. 3.18. But we all with open face, beholding, as in a glass, the glory of the Lord, are changed into the same image, from glory to glory, as by the spirit of the Lord. The glory of the Lord he here speaks of, is doubtless a∣mongst other things, the grace or love of the Lord to men, which is indeed his glory; that by which he hath made us accepted in the beloved, being called the glory of his grace, Ephes. 1.6. and is that thing which in the Gospel ministration here spoken of, shines forth with greatest luster and brightness. But mark now: The souls in∣tent and earnest beholding of this glory of the Lord by the eye of Faith, as it is visible to it in this glass of the Gospel, works this effect, The soul it self is hereby changed into the same image, trans∣formed into this likeness of the Lord, step by step, degree by de∣gree, from glory to glory, as by the Spirit of the Lord, by whose influence Faith does this thing. For so Christ foretold, Joh. 16.14. He shall glorifie me: for he shall receive of mine, and shall shew it unto you. Like as the flocks which Jacob kept, by their looking up∣on the streaked rods in the time of their conception, came to con∣ceive and bring forth Cattel that were ring-streaked, (Gen. 30.37, Page  129 38, 39.) even so the soul by Faith dwelling in the serious and plea∣sant contemplation of the glory of this love of the Lord, conceives and brings forth affections and actions in the same likeness.

The very reason why any man comes to love God, is the belief, knowledg, and sence which he hath of Gods love to him first, 1 John 4.19. We love him, because he loved us first. Which is to be under∣stood of Gods love beleeved and perceived; for till then it does not work this reciprocal affection in the Soul. And therefore the same Apostle concludes, that if any man does not love, he does not know God, as he is a God of love, 1 John 4.8. For if he did, and had the true sence of it in his Soul, he might sooner draw nigh a great fire and not be warmed, than feel the warming influences of this wonderful Love playing hot upon the Soul, and not in some measure be trans∣formed into its likeness. The Apostle Paul well knowing this, made this Prayer for the Ephesian Saints, That Christ might dwell in their hearts by Faith, that they being rooted and grounded in love, might be able to comprehend with all Saints, what is the bredth, and length, and depth, and height, and to know the love of Christ which passeth knowledge, that they might be filled with all the fulnesse of God. In which Prayer you may observe; first, his end and scope, the thing he had in his eye, and that which his Soul exceedingly lon∣ged after for them, and that was, that they might be filled with all the fulnesse of God. Which I conceive is not to be understood, at least not only to be understood in a passive sence of having the Soul filled with the knowledge and sence of all the fulnesse of Gods love to it; for this he had prayed for as the means of their being filled with all this fulness of God: but in an active sence, for their being so filled with their love back again to Christ, as by which to attain the highest pitch, and utmost perfection of Christianity (which is wrapt up in our love to Christ,) to which God in Christ designed to elevate and raise the Christian. And therefore when we love one another as the Lord hath loved us, according to his command, John 13.34. he is said to dwell in us, and his love to be perfected in us, 1 Cor. 4.12. viz. by way of imitation and resemblance of that divine vertue, property, or perfection in God, to wit, his love, which is so wonder∣fully remarkable in him, as that he is called Love it self, 1 John 4.8, 16. Now for God to dwell in men, and for them to have his love perfected in them, what is this lesse than to be filled with all the fulness of God? But that which the Apostle prayed for in order to this their being filled with all the fulness of God, was that Christ Page  130 dwelling in their hearts by faith, they might be able to comprehend with all Saints, what the bredth, length, depth, and height is, and to know the love of Christ which passeth knowledge. So that mens being filled with the fulnesse of that love to the Lord which his love to them calls for, and designes to procure, depends (we see) upon their comprehending by Faith the glory of his love set out in the dimensions of it: upon their knowing very much of that love of Christ, which in the utmost extent of it, passeth knowledg.

[Sect. 3] 2. Faith raises this Heavenly affection of love in the Soul, as a principle of worthy behaviour both to God and men, by an effectual closing with the Doctrine of the Lord concerning Love. For it is mens Faith in that word which calls for Love to the Lord, to Saints, and to all men, that causes the word to incorporate it self with the Soul, turning the doctrine of Love into a principle of Love in the Soul, making it an ingrafted word, (James 1.21.) as turning the stock into its own nature. It is by Faith that all that in the Word is discerned and felt, which renders it acceptable to, and gives it force and authority in the soul. And therefore the Word is said to work effectually in those that believe. 1 Thes. 2.13. And what's that but to produce its effect, reach its end, and to have its errand about which it's sent? working that love it self in the soul, which is the bu∣siness about which the doctrine of Love is sent. And therefore Love is said to be the end of the Commandement, out of a pure heart, and of a good conscience, and of Faith unfeigned, 1 Tim. 1.5. Love to proceed from unfeigned Faith, as the end of the Commande∣ment; that is I conceive, it's aim and scope, the prize for which it runs: and where there is Faith unfeigned first wrought and pro∣cured by the Word, there the Word by means of this Faith, works effectually to the raising or producing of that love which is the end or design of the Commandement.

It's said of some (Heb. 4.2.) that the word did not profit them, not being mixed with Faith in them that heard it. The Word is then said not to profit men, when it looses it's end and design of good to∣wards them; when it does not work in them, and procure from them that frame and disposition of Soul, and habit of behaviour, which does answer its nature and scope: as when the Doctrine of Love is preached to them, and yet no such thing is wrought in them. But the cause of this disappointment, is the not mixing the Word with Faith. If men do not verily beleeve it to be a Word from the Lord, or that it comes from him upon like or far better termes than Page  131 hearty counsel from a Friend, as both able and faithful to advise and direct upon the best termes for good; or if they think themselves and their own good not much concerned in it, and the like; no mar∣vel if it profit them not, if it procure not that complyance from them which should give it an abiding place in the Soul, to work there as seed does which is wont to bring forth Fruit according to its kind. But where the Word, the Doctrine of Love for example, is mixed with Faith, with respect to the authority, power, wisdom, design of good in the author, and the conducibleness of the word it self to the real and substantial happiness and felicity of the person himself in whom this Faith is, there it prospers in the thing for which it is sent.

[Sect. 4] Having now thus shewed how Faith works by love, by contribu∣ting to its being, and consequently to its motions and operations; and considering that Faiths working by love, is the characteristical mark, and distinguishing property of that Faith which shall avail men unto salvation; let us now put our selves upon the tryal of our Faith, and so upon our title to life by this evidence. And I will begin with that love which is wrought by Faith to the Lord.

Hath then the sight and sence which Faith hath given you of the wonderfulness of the Fathers love, and of the Sons love in doing, suffering, and designing such marvellous things for Persons so un∣worthy of them, and so worthy of what is directly contrary to them as we are, as may well astonish the rational part of the whole Crea∣tion; I say hath the sight and sence of this divine fire of Love, kindled upon your souls? and caused a heavenly burning of affection to the Lord. Hath the sence which Faith hath given you of his love to you, exceedingly endeared your souls by way of return in love to him. Hath your Faith opened such a passage for Christs love to come at the Soul, as that you can say with the Saints of old, The love of Christ constraineth us, because we thus judge, that if one dyed for all, then were all dead: and that he dyed for all, that they which live, should not henceforth live unto themselves, but unto him which dyed for them, and rose again, 1 Cor. 5, 14, 15. Hath it such a force and influence upon you in causing you to devote your selves, your lives to him, as his love to you had upon him, in causing him to give his life for you, and himself unto you?

[Sect. 5] 1. To what degree any Man or Woman loves another, to the same degree they are usually wont to be desirous and careful to please them. And therefore the Apostle supposeth this to be the natural Page  132 effect of that conjugal relation and affection that is between Hus∣band and Wife, viz. the ones caring to please her Husband, and the others caring to please his Wife, 1 Cor. 7.33, 34. And there's no doubt but it is so with all those that love the Lord indeed, the more they abound in that affection to him, the more desirous, the more thoughtful, and the more careful are they how to please the Lord in every thing they do, and in every thing he would have done. And therefore the Scripture measures mens love to the Lord by their care to do his commands, which are indeed the things that please him. 1 John 5.3. For this is the love of God, that we keep his Commandements. And again, John 14.15. If ye love me, keep my Commandements. And verse 21. He that hath my Com∣mandements, and keepeth them, he it is that loveth me. And again, verse 23. If a man love me, he will keep my words. And yet again, verse 24. He that loveth me not, keepeth not my sayings, 1 John 2.5. But whoso keepeth his word, in him verily is the love of God perfected. And therefore when men are not full of thought and care about what will please, and what will displease the Lord, and desirous and industrious to come at his mind hereabout, but are untender, and do things at a venture, either in his Worship, their own calling, or in their converse with men, not laying it close to the heart to give glory to God in all, it argues that things are not yet as they should be with them in their love to the Lord.

[Sect. 6] 2. Again, where the Soul by means of Faith hath had a taste of the exceeding sweetness and preciousness of the Lords love, (1 Pet. 2.3. If so be ye have tasted that the Lord is gracious,) and is there∣by brought in love with his love, as highly prizing it, and the sence of it, there the soul will be wonderful fearful of acting or doing any thing that might make any breach between the Lord and it, that might offend or grieve him, or that should cause him to turn away in displeasure, or to hide his face, or to with-hold the influences of his quickening and comforting grace. And if at any time through want of care and watchfulness, such a soul hath been surprized and drawn to speak or act, yea though but in the in most parts of the soul, that which tends to grieve the Spirit, to provoke the Lord, and to work any estrangement; O what humbling is there! what taking of shame! what begging, crying, and earnest intreating that God would passe it by that it might not obstruct the course of their com∣munion with the Lord! And if it hath wrought any distance, and the Lord hath hereupon withdrawn himself a little; O how the poor Page  133 soul is cast down! how earnest in her pursuit after her Beloved that hath withdrawn himself, and is gone! and how restless till the breach be made up, and the Lord hath smiled again upon the soul by some gracious effects of his presence there! Such things as these are un∣doubtedly found in greater or lesser proportion, where true and en∣tire love to the Lord, hath been raised by Faith in the Soul, Ps. 51.7, 8, 9, 10, 11, 12. Cant. 5.2.—8.

[Sect. 7] 3. Furthermore, to what degree Faith works by Love to the Lord, to the same degree it casts fear out of the Soul; I mean fear of suffering reproach, shame, disgrace, the loss of Friends, Estates, Liberties, and Lives for the Lord, for adhering to him, his Truth and Cause. So saith the Apostle, 1 John 4.18. There is no fear in love, but perfect love casteth out fear: because fear hath torment: he that feareth is not made perfect in love. It's true where love to Christ is not predominant in the Soul, but though a man hath some love to him, yet hath more to himself, Relations, and worldly inte∣rest, there when Christ and these come in competition, the fear of the loss of these will cast love to Christ out of the Soul, Mat. 24.12. Because iniquity (to wit of persecution) shall abound, the love of many shall wax cold, viz. to Christ and to his Gospel. But where a man loves Christ more than all other things which he hath loved, or does love in this world, (as he that loves Christ sincerely and savingly does, Mat. 10.37.) there his love prevails against his fear, and casts it out of possession. Not that he that loves Christ truly and sincerely, is not troubled at all with fear of loosing that which is dear to him in the world, for Christs sake; for something in that kind is surely incident to the best of men; (1 Cor. 2.3.) but such a mans love to Christ gets the mastry of his fears, is stronger to hold him to Christ, though in danger of loosing all in this world but him, then are his fears of loosing all for his sake to cause him to desert him. If fear in this kind do arise in the Soul, & work trouble, & torment there, and fill the heart with divisions of thoughts, and some degrees of feeble∣ness and fainting for a little time; yet by that time love to Christ hath but mustered up its forces, and called in and strengthened it self with considerations near at hand, and ready to offer themselves to such a ones service; fear is driven out of the Soul, and the tumult which fear had caused there is appeased, the storm laid, and all things reduced unto a peaceable calm; and then Love begins to triumph and to say, Who shall separate me from the love of Christ, Rom. 8.35. But if a man so fears as that his fears drive him from his duty, Page  134 hurry him into acts of disloyalty to his Lord, and put him upon dis∣gracing Christ and his truth; such a mans love to Christ whatever otherwise it may be, is not (according to Saint Johns phrase) made perfect: He that feareth, is not made perfect in love; his love is not of the perfect and right kind.

But where love to Christ is prevalent and predominant, there it is strong as death, (Cant. 8.6.) which we know is so strong, that all the opposition that men by their wit and wealth, policy and power, can make against it, will not turn it out of its way. Of which con∣quering strength in Love, proof hath been made many and many a time by the faithful Martyrs of Jesus, whose love to him hath held it out against all manner of enticements and allurements on the one hand, and all the variety of the most horrid and dreadful torments on the other hand, which the wit and malice of men assisted by the policy and rage of Hell, could invent, whereby to take them off their entireness of affection to their Redeemer. Many waters can∣not quench love, neither can the flouds drown it: if a man would give all the substance of his house for love, it would utterly be contem∣ned, Cant. 8.7.

Neither does this love to Christ when thus proved, only conquer and barely get the victory over the world, as it does when it holds its own against all its attempts; (1 John 5.4.) but it makes a Christian more then conqueror, when his love shall hereby get more strength and vigor than it had before, as it does when Christ giving a clearer vision, and more lively taste of his Love at such a time, than at any other (as usually he does) shall thereby indear himself further to the Soul, and render himself more precious, and the world lesse desi∣rable than ever before. Nay, in all these things (saith he) we are more than conquerors through him that loved us, Rom. 8.37. Men by this manifestation and proof of their love to the Lord (I mean in suffering for him) shoot themselves further into his love, and conse∣quently draw forth richer discoveries of it to themselves than former∣ly; according to Prov. 8.17. I love them that love me. And John 14.21. He that hath my commandements, and keepeth them, he it is that loveth me, and he that loveth me, shall be loved of my Father, and I will love him, and will manifest my self to him. Where we see the proof of a Christians love to the Lord, is answered with a gracious return of the Lords love back again to him: He that loveth me, shall be loved of my Father, and I will love him. And the Lord is so well pleased herewith, that he must needs let the poor Page  135 Soul know how he is taken with his love, & how his Soul is as it were more knit to him: for he does not only say that he will love him, but that he will manifest himself to him, viz. in clearer discoveries of his Love than formerly; which we know too is wont greatly to increase the Christians love to the Lord. So that sincere love to the Lord, when it is thus put upon the tryal, does not only cast out fear, but does more too, it gathers and contracts an additional strength and increase.

Which consideration, that Love does not only cast out fear in the time of fear, but prefers a man both in the Lords love to him, and in his own love to the Lord, serves not only for a proof and try∣al of the sincerity of our Faith, (which yet is one thing which it does, (for it's Faith that gets the victory in this kind, 1 John 5.4. only it works out this victory by love) but also is an excellent en∣couragement for men, not to be afraid and shie of suffering for Christ, or any truth of his, in which he may be owned. Let it not seem a smal thing in any mans eye, that he hath hereby (when it comes) a special opportunity and advantage ministred unto him, of being enlarged in the Lords love to him, and in his love to the Lord, and in the evidence of both unto his own Soul; which is indeed a pri∣viledg to them that know the worth of it, of no mean account. And as you would have the proof and evidence both of your Faith and Love, and of your Faith by your Love come fairly out, so take heed of all undue and carnal complyance with worldly-minded men, ei∣ther in saying or doing any thing that may bear hard upon the ho∣nour and interest of Christ, his People, Ordinances, or holy wayes, out of design to preserve your own reputation or worldly interest with them, and to defend your selves from their frowns and con∣tempt, and from the scourge of their tongue: for a complyance in such things as these where it is found, argues falseness of heart to the Lord Jesus.

[Sect. 8] 4. One thing further (to name no more, though many more particulars of this kind might be touched) by which you may know your love to Christ to be such as will evidence your Faith which pro∣duces it to be of the true sort, and right kind, is this: If your belief in Christ, and your love to Christ, hath wrought in you a love of, and a looking and longing for his next appearance; when he will so come to receive the Saints unto himself, as that they shall be ever with the Lord. For while men are better pleased with his absence, and to remain at this distance, it argues little love in them to him. For Page  136 it is the nature of Love where it is true and entire, to incline and dispose a Man or Woman to desire the presence of those they love, and all neerness of converse and communion, and to have all means of distance to be removed. And if that spiritual and invisible pre∣sence which the Lord vouchsafes of himself to his Servants in his Or∣dinances, and in their way of worshipping and serving him, (which yet comparatively is but a being absent from him, 2 Cor. 5.6.) is to those that love him so exceeding precious and desirable, as that their sence of the want of this hath made their flesh and their heart to cry out for the living God, and to say, When shall I come and appear be∣fore God? (Psalm 84.2. and 42.2.) then certainly that presence of his in which he will be seen face to face, in which his face shall be beheld in righteousness, and his servants satisfied with his likeness: that presence of his when neither weakness nor temptation shall ob∣struct, interrupt, or disturb their full and perfect communion with the Lord; that presence of his which will perfectly deliver them from all fears of being cast out of his presence, or of suffering any suspensi∣on in the effluxes of his love, is much more desired and longed for, by those that unfeignedly love the Lord.

This loving and expecting the blessed and glorious appearance of our Lord Jesus Christ, is noted in Scripture, not only as a signe of mens love to him, and Faith in him, but as a general character of those that shall be then saved by him, Heb. 9.28. And unto them that look for him shall he appear the second time, without sin, unto salvation. Tit. 2.13. 2 Pet. 3.12. Henceforth is there laid up for me a Crown of Righteousness, which the Lord the righteous Judge shall give me at that day: and not to me only, but unto all them also that love his appearing, 2 Tim. 4.8.

By these and such things as these, you may try the truth or feign∣edness of your love to the Lord, & consequently the soundness or un∣soundness of your Faith in him, which when it is true, works more or less, according as it is stronger or weaker; in those, and like ways of expression of love to the Lord, which have now been laid before you: and therefore as you love your souls, be not partial, but strict and thorow in proving your Faith and spiritual condition by them.

[Sect. 9] And as Faith works by love to the Lord, so it works by love to men likewise: for which cause it may well be that Faith in Christ, and love to men, are so frequently coupled together in the Scrip∣tures, as co-workers, and fellow helpers in the service of mans salva∣tion, see Ephes. 1.15. and 6.23. Col. 1.4. 1 Thes. 1.3. and Page  137 3.6. and 5.8. 2 Thes. 1.3. 1 Tim. 1.14. and 2.15. 2 Tim. 1.13. and 2.22. Tit. 3.15. Philem. 5. 1 John 3.23. And since they are such inseparable companions as they are represented to us to be in these and other Scriptures, we may well conclude where the one is, there the other is, and where the one is missing, there the o∣ther is wanting. And therefore since our love to men is more visible, and a thing nearer at hand then our Faith, and a proof of a true Faith where it is of an Evangelical kind; therefore let us now try our Faith by our love to men, and our love to men by the standard of the Scriptures.

1. I shewed you towards the beginning of this Chapter, that Faith beholding as in a glasse the glory of the Lords love to men, changes the soul into the same image; men by it viewing the promises and proceedings of God toward man, are made partakers of the divine nature; (2 Pet. 1.4.) contract a similitude of Gods love upon the Soul.

See then if you can find any such working in your Souls, any such compassions and longings of soul after mens salvation, as does really and truly (though infinitely inferiorly) hold some resemblance of those ardent desires and longings which are in God after the salvati∣on of poor miserable men, which are to be seen in these and other∣like Scriptures, Deut. 5.29. Psalm 81.13. Isa. 48.18. Jer. 44.4. Ezek. 18.23, 32. 2 Chron. 36.15. Luke 19.41, 42. Mat. 23.37. 2 Pet. 3.9. Hos. 11.8, 9. Or, are your affecti∣ons and compassions over the precious souls of men, so stirred with∣in you, as that they put you upon action, as you have opportunity, to deliver them from going down into the pit? of rescuing them out of those wicked wayes, by admonitions, instructions, and affectio∣nate perswasions, which unless they be fetcht off from by some means or other, will certainly ruine their poor souls? For after this manner Gods love and compassion wrought towards sinful men; it put him upon giving his only beloved Son Christ Jesus to dye for them, and by his death to make and procure gracious terms of Salvation, and by himself and servants whom he hath gifted for the purpose, to publish those termes of Salvation, and earnestly to perswade all men to imbrace them, he himself seconding these with many visits of his Spirit, and acts of grace and providence to render these means suc∣cessful. And however, every Christian is not an Apostle, nor endu∣ed with that power from on high for the work, as the Apostles were, and therefore it is not expected nor required of them that they Page  138 should make it their constant work and business as they did, to go up and down to warn and perswade men that they might be saved; yet undoubtedly, to what degree this love to men which the love of God hath begotten in them in its own likeness does dwell in them, to the same degree does it put them upon applications of a soul-saving tendency to Family-relations, Church-relations, to Neighbours, Friends, and acquaintance, yea and strangers too, as ability, conve∣niency of opportunity, and mens necessity do concur in the case. And the lesse men are affected with, or the more careless they are of the spiritual condition of others, the lesse is their love and Faith, and the darker their evidence of them. The Scriptures say, that love covereth a multitude of sins, Prov. 10.12. 1 Pet. 4.8. and so it does, as in other respects; so when such applications proceed from Soul-love, as by which a man is converted from the error of his way, and so his sins come to be covered, or not imputed by God, James 5.19, 20.

[Sect. 10] 2. And where mens souls are loved, and their salvation longed after, (which is the best kind of love, and the most God-like) there there will be a great deal of care and tenderness used, that nothing be done or spoken that may prove a snare, a stumbling-block, or an occasion of sin to others, and to hide such things from them as through their weakness might harden them against any good, or in any evil wayes. And therefore those that are enriched with this love, are wont to consider, not only what is in it self lawful for them to do, but how it will stand with the edification of others, and what use they are like to make of it. The Apostle saith, that Knowledge puffeth up, but love edifieth. 1 Cor. 8.1. Knowledge where it is alone by it self without love, makes men lofty and disdainful towards others. But love edifieth; that is, it disposeth the person in whom it is, to use his knowledge in such a way, as will tend to, or at least consist with the edification of others, and not their prejudice. It is a fine expression which we have to this purpose, 1 Cor. 13.4. where he saith, that Charity is not rash (so it is in the margine) is not puffed up. It is not rash: no it is a tender grace, it makes a man look about him before he does many things, and to consider where they may light, and whereto they may tend, and what use may be made of them, and is wonderful fearful of doing any body any harm in the affairs of their souls. Upon account whereof their own liberty and outward accomodation, many a time suffers suspension, as it fell out in the holy Apostle Pauls case, who would take no mo∣ney Page  139 of some Churches, but rather labour with his hands, when he perceived his taking of money (which was otherwise lawful for him) would not tend to the furtherance of the Gospel in mens souls, 1 Cor. 9.14, 15, 18. 1 Thes, 2.6, 9. 2 Thes. 3.8, 9. The like was about eating and not eating of meats, while the lawfulness and unlawfulness thereof was under disputation, and is concluded to be against the law of love for men to use their known liberty in such things, when the use of it shall endanger a Brothers edification, or probably betray him into any sin. I may not insist at large on these things, or descend further to particulars, but only give general hints. See 1 Cor. 8.9, —13. and 10.23.—33. Romans 14.13.—23.

[Sect. 11] 3. Furthermore, If Faiths contemplation upon the love of God to men, imprints the similitude of his love upon the soul, as I have formerly shewed it does; Then as it fils the soul with the love of pity and compassion to sinners in conformity to Gods love and compassi∣on towards them (which I have shewed already,) so does it also di∣spose the soul to a love of complacency, delight, and dear affection towards all the Saints in conformity to Gods love to them, who ta∣keth pleasure in his people, Psal. 149.4. The Father he loves the Saints, because they love his Son, which is the delight of his soul, Joh. 16.27. For the Father himself loveth you, because ye have loved me, and have beleeved that I came out from God. And without doubt, every one whose Soul cleaveth to Christ out of the knowledg and sence he hath of the worth and loveliness of him, and of the great benefit that comes by him, cannot but take pleasure in all those that are true lovers of him, and faithful and cordial Friends to him. As it is the property of Saints to love the Saints, so it is upon Christs score they do it, because they love him, and Christ loves them. Mark 9.41. For whosoever shall give you a cup of water to drink, in my name, because ye belong to Christ, verily I say unto you, he shall not loose his reward. Plainly implying, that expressions of love from one Christian to another, where the love is right Christian indeed, pro∣ceed toward them upon the account of that near relation they have to Christ; because they belong to Christ. When men are loved be∣cause they do what they do for Christs name-sake, or out of Friend∣ship to him, then are they loved with a right spirit of love indeed, 3 John 6, 7, 8.

It's common among men where one does truly and entirely love another, there to love and respect the Children and Friends of such Page  140 for their sake. And so it is in these matters of spiritual affection and relation: He that loveth him that begat, loveth him also that is begotten of him, (1 John 5.1.) the child for the Fathers sake, and because of that resemblance of the Father which is found in the child. And if the love which is wrought by Faith, be delighted with the Saints, because of their friendship to Christ, then the more any man shews himself a friend to Christ, in keeping his commands, shewing forth his virtues, pleading his cause, and propagating his truth, the more is he prized and truly esteemed by such as have this love truly wrought in them. 2 Jo. 1.2. Whom I love in the truth; and not I only, but also all they that have known the truth, for the truths sake which dwelleth in us, Mark It's the property of all that have known the truth, to love such as are the friends of Christs truth, for the truths sake whose part they take.

[Sect. 12] 4. And this love and dear affection to the Saints for Christs sake, where it is indeed, will shew it self in acts of real kindness and friend∣ship to them, as occasions and opportunities do occur: which is called, A loving not in word and in tongue, but in deed and in truth; by which men may know themselves to be of the truth, and shall as∣sure their hearts before God. 1 John 3.18, 19. If they want bro∣therly admonition, reproof, instruction, exhortation, or comfort for the healthful and flourishing estate of the inner man, they are ready to minister to them in these, according to their ability. Which when faithfully done, Christ takes as a real demonstration of love, not only to them, but also unto himself, as that which contributes towards his design of saving men, and nourishing and cherishing his Church, and the supplying of his absence, and the doing of that for him, which he would do himself if he were present. John 21.15, 16. Lovest thou me? feed my lambs. Lovest thou me? feed my sheep. As if there were no way wherein he could better express his love to Christ, then by ministring soul-food to his sheep that follow him. The lips of the righteous feed many, &c. Prov. 10.21.

[Sect. 13] 5. The same love also puts them in whom it is, upon ministring supplies to the necessities of their Brethrens outward man if there be power in their hand. It's oft seen thus with men, That when such whom they love and honour, and from whom they have received ex∣traordinary favours are above their Requitals, yet then in testimony of their true Respects to them, will shew kindness to, and bestow gifts upon their Servants that wait upon them, 1 Sam. 25.27, 41. 2 King. 5.17. And so it is with those that truly love and honour Page  141 the Lord Jesus: He indeed is exalted above the contributions of their worldly substance, but yet is well contented that such of his poor servants as have need, should partake of it, and will take it eve∣ry whit as kindly as if it had been given to himself: (Mat. 25.40.) hereupon they expresse their love to him, by their love to his Ser∣vants for his sake, by refreshing their bowels when hungry and thir∣sty, and cloathing them when bare and naked; dispersing that among them, which they would have been ready to have offered unto him if his condition now as sometime, had made him capable of it. Psal. 16.2, 3. My goodness extendeth not to thee, but to the Saints that are in the earth, and to the excellent in whom is all my delight. When he could not reach the Lord with his goodness, benefit, or bounty, then he applies himself to his Servants, Friends, and Favorites whom he could reach, and communicates to them.

Men may talk of their love to Christ, and how much they are be∣holding to him, and how ready they would be to dye for him if called to it, but if in the mean while they see the true Friends and Servants of Jesus Christ in need of relief, and yet shut up the bowels of their compassion against them, it may well be demanded, How dwelleth the love of God in them? 1 John 3.17. There's neither resemblance of that love which is in God, who when the worlds necessity called for it, parted with his Son to supply their need; nor yet any true signe or token of love to God, when those whom he loves so well as he does his Friends, shall not be regarded, pityed, and supplied, in their need, when power and opportunity to do it are present. Indeed such a bowel-less, hard-hearted, close-fisted temper, is that which renders men very unlike to God, very unlike to Jesus Christ, who though he were rich, yet became poor for our sakes, that we through his poverty might be made rich, 2 Cor. 8.9. And it is a plain ar∣gument, they never had much to do with the love of God, the love of Christ, as to come under any strong sence, or powerful influence of it, for if they had, it would have transformed them into its own like∣nesse. Let them talk what they will of their trust in God, and Faith in Christ, yet this merciless temper layes them open to that judgment which shall be without mercy, (James 2.13.) and consequently their Faith will be far from interessing them in the pardoning mercies of God, or saving merits of Jesus Christ.

I cannot now stand to shew how much the heart of Christ is in this Christian work of bounty and beneficence, nor how much of the Christian Religion lies in it, which if I should undertake, the Page  142 Scriptures would be found to speak much this way: only let this be remembred, that as love to one another is the badg of Christs Di∣sciples, (John 13.35.) so their bounty and readiness to give ac∣cording to their ability, is the proof of the sincerity of this their love. 2 Cor. 8.8, 24. Where the Apostle encouraging these Corinthians to be bountiful in ministring to the Saints, saith, he did it to prove the sincerity of their love, verse 8. Wherefore (saith he again) shew ye to them, and before the Churches, the proof of your love. Verse 24.

[Sect. 14] Nor are the tents of the Saints the only sphear in which Faith acts in this way of love and bounty, but its influences flow out to all men, as it hath opportunity. As I said at the first, Faith eying God in his love to men, and in the way of its working, takes its pattern from thence, to cause those in whom it is, to be followers of God as dear Children, and to walk in love; (Ephes. 5.1, 2.) and therefore finding that God is not only loving, kind, and bountiful to the good and to the holy, but that his tender mercies are over all his works, and that he is kind to the unthankful, and to the evil; and that he maketh his Sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust (Psalm 145.9. Luke 6.35. Mat. 5.45.) it inclines and draws the man in whom this Faith is, in imitation of his Heavenly Father, to love enemies, to blesse them that curse him, to do good to those that hate him; to feed them when hun∣gry, to give them drink when thirsty, according to the mind of the Lord in this behalf, Mat. 5.44. Rom. 12.20. And because Faith thus works where it is in truth and power, as being nothing lesse then what is expresly commanded of the Lord, (all whose commands Faith makes men very careful to observe) therefore are the Christi∣ans (that they might shew forth their Faith by their works) so fre∣quently provoked and exhorted to do good, to be merciful, charita∣ble, and compassionate to all, only with this item, that the choice and chief of their contributions of relief, must be reserved for such as are of the houshold of Faith, Gal. 6.10. As we have therefore oppor∣tunity, let us do good unto all men, especially unto them who are of the houshold of Faith, 1 Thes. 3.12. And the Lord make you to increase and abound in love one towards another, and towards all men, even as we do towards you, 1 Thes. 5.15. See that none render evill for evill unto any man: but ever follow that which is good, both among your selves, and to all men. 2 Cor. 9.13. Whilst by the experi∣ment of this ministration they glorifie God for your professed subjecti∣on Page  143 unto the Gospel of Christ, and for your liberal distribution unto them, and unto all men.

[Sect. 15] 7. And if you would have your distributions to the poor Saints and others in need, amount unto a clear proof and evidence of the truth of your love to them, and so of the soundness of your Faith, shewing it self by such works, (James 2.18.) then carefully see to it that your bounty and your ability hold some good proportion. For if a man be niggardly and sparing in his Alms-giving, and makes a little go a great way, is able to do much, and yet does very little, he will not be able to discern whether what he does, proceed from any inward principle of love and good affection, or from-some mo∣tive from without, as viz. because others do so, or to get himself ea∣sed of the trouble of being solicited, (the case of the unjust Judge in doing that which was just, Luke 18.5.) or at the best to allay the clamour of Conscience. The Apostle clearly supposes that men may give Alms upon such termes, that their very giving shall rather de∣monstrate them to be covetous men, than charitable, else what does he mean when he sayes, that he took such and such course about the Collection in the Church of Corinth for other poor Saints, that it might proceed from them as matter of bounty, and not of covetous∣nesse, 2 Cor. 9.5. And that he had herein an eye upon niggardli∣nesse in giving, we are induced to beleeve by the very next words, verse 6. But this I say, that he which sows sparingly, shall reap sparingly, and he which soweth bountifully, shall reap bountifully. And therefore when there is so great a disproportion between mens giving, and their ability to give, both in respect of number and quan∣tity of their gifts, as is too common among men: their Alms-deeds will never amount unto a proof of the truth, reality or sincerity of their Christian love, but rather on the contrary, prove an argument of the want of that grace. For whence proceeds this straitnesse of hand if it be traced, but from narrownesse and straitnesse of heart? and that from want of love; for it is the very nature of love where it is, to open and dilate the heart, (as the Sun does the pores of the earth) which till it comes is contracted and shut up.

And this illiberal temper in men, as it argues want of love in them, so it argues want of Faith too, the mother of love. For whence pro∣ceeds that undue sparing and saving, and lothnesse to part with any thing considerable, but from a secret distrust of wanting that them∣selves which others call for from them? If men could but beleeve and be thorowly perswaded that it is the surest way, not only to provide Page  144 themselves baggs that wax not old, a treasure in Heaven, but also to secure themselves and Children too from want and poverty here on earth, they would as freely part with their money in a way of charity for so much as were meet for them to give, as now they do in their Trades, in hopes of defending themselves from want. If such Scriptures were but turned into Faith which declare the man blessed that considereth the poor, and that the Lord shall deliver him in time of trouble, and preserve him alive, and make him blessed on earth, Psalm 41.1, 2. that say the liberal man deviseth liberal things, and by liberal things he shall stand, Isa. 32.8. The liberal soul shall be made fat, and he that watereth shall be watered himself. Prov. 11.25. He that hath pity on the poor, lendeth to the Lord: and that which he hath given, will he pay him again. Prov. 19.17. He that giveth to the poor shall not lack, Prov. 28.27. Thou shalt surely give him, and thine heart shall not be grieved when thou gi∣vest unto him, (viz. the poor) because that for this thing the Lord thy God shall bless thee in all thy works, and in all that thou puttest thy hand unto, Deut. 15.10. And God is able to make all grace abound towards you, that ye alwayes having all sufficiency in all things, may abound to every good work, 2 Cor. 9.8. I say, if these and many like Scriptures were but turned into Faith, they would be counted being lived to in a way of mercy, liberality, and bounty, a thousand times better security against want, than all mens pinching and sparing in their deeds of charity, is like to be, Prov. 11.24. There is that scattereth and yet increaseth; and there is that with-holdeth more than is meet, but it tendeth to poverty. It's certainly mens un∣belief that binds their hearts, and binds their hands from bounteous acts; they must have Gods to go before them, something to trust to which they see, and therefore they think the deminishing of their wealth by giving, will be a weakening of the prop upon which they lean. And therefore these lean, starved Sacrifices, and niggardly Alms-deeds, proceeding as they do from mens diffidence and distrust, can never possibly amount unto an evidence of the goodness of their Faith.

It concerns every one therefore as they prize the clear evidence and proof of the sincerity of their Faith and Love, to proportion their Alms-deeds in some good measure suitable to their estates, as that without which such evidence and proof is not to be had. Nor do I say that it is the only thing by which such assurance is to be had; for the Apostle supposeth that men may possibly cut large morsels Page  145 out of their estates to supply the poor, and yet be void of true Chri∣stian charity when he saith, Though I bestow all my goods to feed the poor, and have not charity, it profiteth we nothing, 1 Cor. 13.3. But that proportionate distribution I speak of in conjunction with other effects of those graces, will reach it, though nothing that I know without this will, it being an express duty; Him to whom much is given, of him much is required, Luke 12.48. But rather give Alms as you are able, (so it is in the margin) and behold all things are clean unto you, Luke 11.41. Ʋpon the first day of the week, let every one of you lay by him in store as God hath prospered him, 1 Cor. 16.2. Then the Disciples, every man according to his ability, de∣termined to send relief unto the Brethren which dwelt in Judea: which also they did, Acts 11.29.

[Sect. 16] I cannot indeed by any rule certainly determine what proportion of his Estate, or the Income of it; a man as a Christian is bound ordi∣narily to disburse in a way of charity: and that which makes this the more difficult, is the great variety of circumstances that do at∣tend mens outward conditions here in the world, both in respect of their estates themselves, and the necessary occasions of issuing of them forth in a way of ordinary expence. As for example, one man it may be hath five hundred by the year revenue, and no Child; ano∣ther but one hundred, and yet hath five or six Children: Now n such a case it seems no wise reasonable to think that the same propor∣tion, suppose it to be an eighth, tenth, or twelfth part of a mans In∣come, which would be it may be sufficient for the one, would be suffi∣cient for the other also. And the reason of the difference is, because the one hath neither the like necessary occasion of expence for the present, but what is voluntary, and matter of his own election and choice; nor the like necessary occasion of increasing his Estate by way of future provision for Relations, as the other hath; but may with much more ease and reason, part with a fourth or fifth part of his Income in way of charity, than the other may with a tenth or twelfth. For as it is neither necessary nor good Christian-like, for men to advance in the costliness of their way of living to the utmost of their Income, when their Estates are large enough to support themselves and houshold-relations in a free, if but in a sober and mo∣derate way of living; and yet withall to strengthen the hands, and to refresh the bowels, and ease the burdens of many poor; so neither is it necessary, nor as I think Christian, for them whose Estates are grown to their full stature, so as to be in a competent capacity of Page  146 answering all a mans truly necessary and convenient occasions, ac∣cording to the rules of Christian moderation and sobriety, for them still to be every year making their heap higher, Joyning house to house, and laying field to field, the thing of which the Lord com∣plains, Isai. 5.8. Surely when Christ saith, Lay not up for your selves treasures on earth, where moth and rust doth corrupt, and Thieves break through and steal. (Mat. 6.19.) He would have men to set some bounds unto themselves in heaping treasure toge∣ther for the last dayes, (James 5.3.) And therefore it may be ne∣cessary for one whose Estate is of competent growth, to dispose in a way of charity so much of his yearly Income as is found to be the whole surplusage of necessary expences in a sober way of living, though it should amount to as much or more than the whole of his expences do; when the same thing cannot be thought to be the du∣ty of another, whose occasions as a Christian may call for some aug∣mentation of his Estate, if providence vouchsafe opportunity. As for those who when they have more then enough already, and so much as proves far more frequently a sad occasion of destruction to their Childrens souls, (as there is cause to fear) and many times of bodies too, than of any spiritual advantage to them, shall yet make it their business to their dying-day, to be heaping up more and more, while in the mean time many Families are in great distress through want, and they contributing little to their relief; I dread to think what account they will be able to make unto the Lord, who hath di∣rected them to make themselves Friends in a spiritual sence of their unfaithful Mammon, and charged them to be rich in good works, ready to distribute, willing to communicate; and hath declared them stark Fools that lay up treasures for themselves, and are not rich to∣wards God. Luke 12.20, 21. and 16.9. 1 Tim. 6.17, 18.

But now since the different circumstances of mens cases, do render any one rule of proportion as unlike to suit every man in this case, as it's impossible for the same shooe to fit every mans foot, therefore we must leave this matter of proportion to every mans Conscience, which faithfully consulted with (it having it self first faithfully con∣sulted with the Word of God, and the arguments and motives unto bounty which are there) will be a competent guide unto a man here∣in. Only let it be remembred to take aime by, that before the Law, the principles of Love and Godly devotion, dictated to the Patri∣arch Jacob, to give the Tenth of what God gave him, unto God, Page  147 Gen. 28.22. And under the Law. 1. Every third years tenth was to be put apart for charitable uses, Deut. 14.28, 29. and 26.12, 13. 2. Part of the corners of the fields were purposely to be left unrea∣ped, Levit. 19.9, 10. and 23.22. And 3. Besides this, a certain proportion for gleaning was to be left for the poor, both in the field and Vineyard, Levit. 19.9, 10. 4. The forgotten sheaves in the Field, Deut. 24.19. And 5. Besides all this, a special Law for Re∣lieving with that which was sufficient for his need, any poor Brother that was fallen to decay, Deut. 15.7, 8, 9. All which put toge∣ther, did arise to a considerable proportion of a mans yearly increase, which was also deeply charged with a Tenth for the Priests, and with Sacrifices and oblations otherwise. And the law of Love under the Gospel is not lessened, but rather much improved and heightened by the great example and obligation of Christs signal love, which is propounded as our pattern, John 13.34. 1 John 3.16. And there∣fore Christs precepts for charity, run very high, saying, Sell that ye have, and give Alms, Luke 12.33. And again, Give to every man that asketh of thee, and from him that would borrow of thee, turn thou not away, Luke 6.30. Mat. 5.42. Yea as the case may be, our very Lives which are more than Estates, must be laid down for the Brethren, 1 John 3.16. All which considered, though a just proportion cannot be set, as a Tenth of the whole proceed of the capital stock, or the like, which is the rule of proportion which some Christians of a middle rank in the world do set unto themselves; yet in ordinary, lesse than a liberal, free, and frequent distribution of Alms according in proportion to every mans ability, cannot be un∣derstood to be the expresse will of our Lord, besides what is to be done extraordinarily, in extraordinary cases.

I cannot stand so much as to touch the variety of motives, and great encouragements that belong to this duty. But if such as pro∣fess themselves to be Christians indeed, and would be thought to be none of the lowest rank of them neither, would but convert their su∣perfluous expences upon back and belly, and other bravery and vain delights, (wherein too too many of the professors of this Age do a∣bound, to the great scandal of Religion) into works of charity and mercy, it would turn to a thousand times better account, both in point of evidence of the goodnesse of their Faith and Charity, and in procuring reverence and respect to their profession in the Consci∣ences of men, and as being that also which would abound to their ac∣count (Phil. 4.17.) in that great day of account which is shortly Page  148 to come, wherein what good soever any man hath done, the same shall he receive of the Lord, whether he be bond or free. But while their superfluity and vanity instead of their moderation, (Phil. 4.5.) is made known unto all men; and their worldly glory instead of the light of their good works, shines before men, (Mat. 5.16.) I am sure they make but bad provision for that spiritual assurance of the soundnesse of their title to the promise of Justification by Faith, and Eternal Life, the worth whereof when they come to dye will be di∣scerned, and the vanity of the other discovered to the Conscience, and their present folly in sowing so liberally to the flesh, and so spa∣ringly to the Spirit, will then be lamented and bewailed.

[Sect. 17] 8. Moreover as giving, so forgiving is such an act of love and mercy, and so necessary to the evidencing of a mans Faith to be right, as without which no man can prove his Faith to be such, as by which he shall be justified. For when Christ declares this to be the Law of Heaven, saying; But if ye forgive not men their trespasses, neither will your Father forgive your Trespasses, (Mat. 6.15. and 18.35.) He does as good as tell all such in plain words, whose hearts serve them not to forgive Trespasses, that their Faith whatever otherwise it be, is not of the right kind, neither such as will avail them to Ju∣stification: for where there is no forgivenesse from God (as there is not where there is not forgiving of men) there's no Justification, and where there is no Justification, there is no justifying Faith. How then will they be able to evince their Faith to be of the justifying kind who are apt to render evil for evil, and to bear grudges one against another upon account of injuries received, and to ease themselves by throwing the burden of others weaknesses wholly upon them, by spreading and aggravating them and that too before all due means on their part have been used to cure them. I might, but I will not enlarge this.

[Sect. 18] 9. There are other wayes and veins, wherein Faith works by Love, as viz. by doing to all men in point of Commerce and Deal∣ing, as they themselves would be done unto in like case, (Mat. 7.12.) not using any deceit or fraud, not taking advantage of others weaknesse, not cruelly working upon others necessities; for men would not be so served themselves; but setting the law of Neighbour∣ly and Brotherly love before them in all their civil transactions and affairs with others. But I shall not enlarge further upon this Do∣ctrine of Love as it is an effect of Faith, having already dwelt lon∣ger on it, than at first I intended. Only let it be remembred for a Page  149 close of this matter, that mens love to God and men in these and other-like wayes of working, holds proportion with their Faith, so that where they are rich in Faith, they abound in Love, and where they are poor, and low, and narrow-spirited in acts of Love to God, and of kindnesse, mercy, and bounty to men, it's a sure signe their Faith is not well thriven, 2 Thes. 1.3. We are bound to thank God alwayes for you, Brethren, as it is meet, because that your Faith groweth exceedingly, and the charity of every one of you all towards each other aboundeth. Mark, if you hear of their Faith grow∣ing exceedingly, to be sure you will hear also of their love abound∣ing also.

And thus I have now dispatched also the handling, not only this property of Faith, but also this branch of the Doctrine of Justificati∣on, which concerns the nature of that Faith which shall be counted unto men for Righteousnesse.