Καθ'ὑπερβολήν ὁδός. OR, The way of Love, SET FORTH IN A SERMON PREACHED AT Pauls Septemb: 10. 1648.  
BEFORE The Right Honourable, John Warner Esq; Then Lord Mayor of the City of LONDON.  
By Richard Kentish, Preacher of the Gospel at Katharines, near the Tower of London.  Rom. 12.18. 
If it be possible, as much as lieth in you, live peaceably with all men.  1 Tim. 1.5.6. 
Now the end of the Commandement is Charity, out of a pure heart, and of a good Conscience, and Faith unfeigned, From which some having swerved, have turned aside unto vain jangling.  
Nihil charitate dulcius, nihil place gracious.  Ambr. Off. lib. 2. cap. 30. 
Cancordiâ parvae res crescunt, discordiâ maximae dilabuntur.  sallust. de bel. Jug. cap. 1. 
Si concords eritis, invicti manebitis, si discords expugnatis faciles.  Plut. Apophth. 
Printed for Hannah Allen at the Crown in Popes-head-Alley. 1649.   

To the Right worshipful, My much Honoured Friends, 

colonel FRANCIS WEST, Lieutenant of the Tower of London.  
Mr. WILLIAM CLEGAT, Master of Katharines hospital near the Tower.  
Mr. SOLOMON SMITH, Marshall of the High Court of the Admiralty of England.   Esquires, Justices of the Peace for the County of Middlesex. Mercy, and Peace, and Love, be multiplied.  
Right worshipful,  
THe Scripture tells us, 
Cant. 8.7.  that many waters will not quench love, and experience tells us, That much fire will not kindle love; especially such fire as we have among us, 
John called the beloved Disciples was banished into the Isle● Patmos, by Flavius Donu●●an. Euseb. lib. 3. cap. 16.  the fire of contention,( I mean) much augmented, enflamed and blown up, by the bellows of unnecessary and unprofitable disputes; which are carried on with much heat, most men contesting, rather for victory than verity; few arguing for God, fewer according to God: Hence so many different opinions, which beget so much difference in affections among us, That as in the primitive times the beloved Disciple was banished, so in our times the love of Disciples is banished: sad times! when so sweet a thing, so choice a grace, is so little set by: when men study more to gratify satan by dividing, than to please Jesus Christ by uniting; when instead of helping we are hurting, instead of bearing with, we are biting of one another. It cannot indeed be expected, that the wicked should love the godly Cordially; but who would have thought that such as profess godliness should devour one another cruelly? yet so it is, there hath not been more fighting in the Nation, with sword and spear, then there hath been among Professors, with tongue and pen.  
While they are thus striving, I come as Moses to his brethren, to set them at one again, 
Act. 7.26.  saying,( as he) Sirs, ye are brethren, why do ye wrong one another? Now least it should happen to me in this case,( as to him that endeavours to part a fray,) to have unkindness offered for my courtesy, and hard blows for soft words, I make bold to entreat your Worships being Commissioners for the peace to patronise my weak endeavours, for promoting peace among brethren: And that you would also, each of you in your places seek this peace, 
Psal. 34.13.  and pursue it, 'tis a blessed thing: Mat. 5.9. Yet give me leave to mind you, That you must not be so much for peace, as to forget that you are Justices, you must not so pursue peace, as to pass by offenders, bonis nocet, qui malis parcit, mercy to the bad is mischievous to the good. 
Psal. 82.6.  You are Gods on earth, labour to be like that God which is in Heaven; who, though he be the God of love and peace, yet can tell how to be angry with the wicked, and to rain down upon them, 
Psal. 7.11. Psal. 11.6.  fire and brimstone, storms and tempest. Though Jacobs voice do well become you, yet sometimes it will not be amiss for you to use Esau's hands. When the great day of account shall come, as there will lie much upon some Ministers, for not warning, so there will be much charged upon some Magistrates for not punishing offenders. The Lord grant, That no such thing be found standing on any of your scores, or lying at any of your doors.  
As for these Meditations, though but mean, I beseech you to accept, I have no better at present, to present you with; let not the manner cause you to dis-rellish the matter, nor the worthlessness of the work cause you to disesteem the authors good will, non ex munere animus, 
Plutar ●n Artax Mat. 12.42.  said ex animo munus. King Artaxerxes accepted of an handful of water, from a poor peasant who had nothing else to present: and our Lord Jesus Christ accepted of the poor widows mites. I hope this Sermon will find the like favour at your hands. Now the Lord manifest his love to you all, and teach you to manifest your love to him, to the truth, to one another, and to all the Saints; 
Exod. 18.21.  and make you all to be Jethroes Justices, Men of Courage, fearing God, dealing truly, and hating covetousness, This is, and shall be the earnest prayer of  
Your Worships 
 Most humble Servant in the Lord, 
 RICHARD KENTISH. Kath: Tower Mar. 30. 1649.   

The Author to to the Reader.  

1 Tim. 3.12.  IT is the saying of the Apostle, That all that will live godly in Christ Jesus, must in one kind or another suffer persecution: He that is born after the flesh will be persecuting him that is born after the spirit; the seed of the Serpent bears an old grudge against the seed of the woman, and therefore will be hissing and nibbling. Hence it is that Cain killeth Abel; Ishmael scoffeth at Isaac; Esau threatens Jacob; Saul hunts after David; Scribes and Pharisees complot against Christ; Priests and Rulers persecute the Apostles; Papists study the ruin of Protestants; Prelates of Puritans; Sinners of Saints.  
Thus it hath been, thus it will be, and such a trial, as this though never so fiery is not to be counted strange.  
But such is the deplorable and woeful misery of our times; That if no other ways, yet) with tongue and pen, from Pulpit and press the Saints do persecute one another. We find Hebrewes smiting Hebrews; Manasses against Ephraim, and Ephraim against Manasses; a strife between Abraham and Lot though the Canaanite and Perizzite dwell still in the Land. There is a spirit of bitterness gone abroad, and too many of the godly are possessed with it. A fire is kindled among us, and most men in stead of quenching the flamme ate blowing the bellows; instead of powring on water are powring on oil, which makes it burn the more.  
This with a fad heart have I observed, and therefore( though my bucket hold but little) have endeavoured according to my measure, both by preaching formerly, and by printing now, to cast on some water. There have been( I know) some( though not many) with their great Engines spouting out abundantly to quench this flamme; but( which is very sad) with little success.  
But then perhaps it will be said to me; To what purpose do you undertake this task? Can you expect better success then they? Are you so highly conceited of your abilities.  
I answer. 1. For mine abilities, I have little cause to be highly conceited of them, being conscious to myself ( I speak the truth and lie not) that I am one of the meanest of all the Sons of the Prophets, in respect of endowments, both natural and acquired.  
2. I do not pled for this my undertaking the importunity of friends( as the manner is) though I could speak something in that kind: But that which moves me, is  
1. To show my good will, to love and and peace; to show my honest desire after the Saints reconciliation; to show how I long to have the breach( that is among us) made up; Our Saviour saith Mat. 5.9. Blessed are the Peace-makers, I mould gladly share in that blessedness, and therefore do endeavour to make peace; If I do no good in it, I hope I shall do no harm; nor among moderate spirits be branded with the Character of an incendiary.  
2. I am not altogether hopeless of success, for as in diseases, a simplo man or woman with some poor plain Medicine, 
{αβγδ}. 1 Cor. 1.27.  works a cure sometimes upon that; which the able, learned physician( notwithstanding all his skill) hath given over as incurable: so may this poor piece to some be of special use. A fools boult may bee well shot. For God often chooseth foolish things to confounded the wise, and weak things to confounded the mighty. The sound of Rams-hornes did more then the warlike Trumpet and military Engines to the downfall of Jericho: And David( though despised by his brethren) stood Israel in some stead, when goliath out-braved them: Why then may not this plain Sermon contribute something towards brotherly union, albeit more elaborate works have done little good.  
I know what to look for at the hands of some for my pains, ever since I preached upon such a subject at the Morning exercise at Buttolph-Bishopsgate. But that matters not: He that will press out honey must be content sometimes to endure a sting.  
What is now presented to public view,( though plain) is such as( with some little enlargement, and perhaps some verbal variations) was preached to an Auditory, that haply expected higher strains, but met with no other at that time then here you see.  
Let not the marginal quotations offend any, 
Est benigni et ingenu pudotis p●… fi●… ri per quem profecetis pl●… ep● ad besp●… praf hist not  they are not set down for ostentation. But  
1. That I might aclowledge to whom( under God) I am beholding for what I have, being unwilling to have that attributed to me, that more properly belongs to others.  
2. To shhew that I am not singular in what I speak: no not in the point of Toleration in matters circumstantial( other Toleration I pled not for) you may find the godly learned that have been famous in their generations,( such as Zanchius, Pareus, Perkins, bain and others) speak the same thing.  
Touching the Sermon, I say as Jacob to his sons when he sent them a second time to Egypt: 
Gen. 43.14.  God Almighty sand it mercy in the sight of the men into whose hands it shall come: and grant that they may thereby be quickened up to the love of the brotherhood, whether national or congregational, it makes no matter so they be a godly fraternity. And for a recompense to the Author, all that is desired is, that earnest prayer may be made to God for him, that he may be faithful, and fruitful in the work of the Lord, showing all love to all the Saints, till he hath finished the work that is appointed him to do; Thus he subscribes himself,  
Yours, if you love Christ 
 and his Saints in sincerity. 
 Richard Kentish. Kath. Tower, February 27. 1648.   

To the READER.  
IT is given in charge by the blessed Apostle Paul, 
Rom. 16.17.  That we mark them that cause divisions, contrary to the doctrine which we have learned, and avoid them; Sure then, we should observe them that have it in design, to promote Union, according to the Doctrine we have received, and aclowledge and embrace them, and esteem them very highly in love for their works sake. Such is the worthy Author of this ensuing Sermon, who( with others of his brethren) looks with a sad heart upon the heart-divisions of our present times; and laments to see such as are happily divided from the world, unhappily divided among themselves. The work and labour of Love, which he hath here performed, is a labour for Love, that's the subject matter of his discourse; a lovely argument worthy the handling, a precious grace most worthy the possessing; so much as we have of it, so much we have of God: so much as we express of it, so much we express of God, for God is Love. High and honourable are the Elegies and Encomiums given of it in Scripture, such as set forth the Excellency, and usefulness of it; to account them then here, would be to anticipate what the following Sermon will more fully and fruitfully perform; This only would I say, It is the spiritual Cement, by which believers, as materials in a building, are compaginated: that spiritual Ligament, by which, as Members in a body, they are united: And this is the happy agreement between Faith and Love, as touching union that Love should yield it up to Faith, to be the blessed instrument of o●; union with Christ our Head in a mystical way; and that Faith should yield it up to Love, to be the Grace, that unites us one to another in a moral way.  
The Author holds out Love in the ensuing discourse, according to the guidance of the text he handles, under the notion of a way wherein we are to walk; a good way it is, the good old way, or if you must have a new way, the Gospel new way. The old Commandement is for it, the new Commandement is for it also. It is a right way, a safe way, a plain way, a pleasant way, and in a good sense, a broad way, large enough: were we in it, we should not need to justle& shoulder one another as we do. Pitty it is, that such a way is not better known, more traveled. But so it is, we may justly complain, as of old, many walk, but so as they wander from the right way. I say, as the Prophet of old, This is the way, walk in it. Every step we take in this way, is a part of payment of a debt we owe, which though we are required to be still owing, yet we need not so to take the Apostles meaning, as if we should be always owing, and never in paying, we are too far in arrears one to another already; let us take heed least our non-payment bring us under an arrest, and cast us into prison.  
A word more, and the Sermon shall speak, We all profess to be for heaven, Love must be our way to bring us thither, Love must be our business when we come there, the work in heaven to all eternity shall be, to be reciprocally acting and expressing love. Let us do that now which we hope to do for ever. But I forbear to enlarge in this kind, referring you to the following discourse, which I hearty commend to the perusal and practise of the godly: Apply to it, it will be found of precious use, to set us into the way wherein we are to walk, to hand us up into that chariot which is paved with Love.  
Sammuel Slater.   

The CONTENTS.  

Doct. THat our life is like a walk.  
proved by 4 Reasons.  
Reasons. 

1. Because of the terms a quo, and ad quem.  
2. Because as in walking, so in living there is motion.  
3. Because as in walking, so in Living there is weariness.  
4. Because as walks, so our lives are not long.    
Use, To Exhort us to walk, or live circumspectly.  
Doct. That Christians must walk, or live in love.  
Here are two things inquired after. 

Quest. 1 1. Whom must they love, viz. 

1. God.  
2. Christ.  
3. The Word.  
4. Their enemies.  
5. One another    
Quest. 2. What are the Reasons why they must love one another.    
Reasons 4. 

1. Because it is a thing commanded here, are opened, 

Col. 3.14.  
Rom. 13.8,  
Joh 13.34.    
2. Because they are brethren having, 

One Father, God.  
One mother, the Church    
3. Because they have many enemies.  
4. Because by this, Disciples are known, 

1. To themselves.  
2. To the others.   

1. To themselves, and therein, 4 differences between the love that godly men, and that wicked men bear to the godly.  
2. To others discovered in 3 particulars.      
Use. 1, Of Reproof to Christians for want of brotherly love. 

1. Which want is discovered by the consideration of 7 properties of love. 

Love, 

1. Doth Unite.  
2. Doth sympathise.  
3. Doth cover faults.  
4. Doth make the best of things.  
5. Is not suspicious.  
6. Doth not envy.  
7. Doth not Study designs.      
2. The woe of this want of love discovered in 4 particulars. 

It 

1 Argues little love to God.  
2 Provokes God.  
3 Makes Religion suffer.  
4 Endangereth our undoing. 

1 By other men,  
2 By ourselves,  
3 By satan.          
Use. 2 

Of exortation to brotherly love and therrein, 

1 Requesites,  
2 Expedients.  
3 A Motive.   

1 Requesites, and they are three, love must be 

1 Sincere.  
2 Fervent  
3 Constant.    
2 Expedients, and they are 6. 

1 Take heed of make-bates.  
2 Take heed of bitterness.  
3. Take heed of names.  
4 keep your places.  
5 Study self-denial.  
6 Love God, and godliness.    
3 A Motive from Christs example in the text, prosecuted in a doctrinal way.      
Doct. That Christ hath dearly loved us. 

Where consider, 

1 The person loving.  
2 The persons loved.  
3 The manner of his love.    
Expressed in his suffrrings 

1 external 

1 A shameful death.  
2 An accursed death.  
3 A painful death.    
2 internal 

1 Temptations,  
2 sense of Wrath.  
3 Disertions.        
Use. Of Exhortation, 

1 To Love Christ,  
2 To Love one another.      

The WAY of LOUE. Set forth in A SERMON, Preached before the Right honourable JOHN WARNER Esquire, late Lord Mayor of the City of LONDON.  EPHESIANS 5.2. 
And walk in Love, as Christ also hath loved Us.  
IT is much desired by most men, 
Vivere omn●… beate volunt, said ad prev●… dendum qui●… sit, quod ●e●…●am vitam effi●… at callgant, Sen. de vit. beat cap. 1. Gen 19.11. {αβγδ}. 1 Cor, 12.31.  while they are in this life, to live happily; but( poor creatures) they are generally so dim-sighted, so pur-blind, that they cannot attain it. Hence the Philosophers have imagined, That the only happy life consisted, either in living richly, or honourably, or voluptuously; or at best, contemplatively, contenting themselves with notional speculations: Thus like blind Sodomites, they weary themselves to find the door, or way to felicity; yet still they miss of it. What they could not meet with, our Apostle here holds forth, they had their ways, Paul hath his way, which is indeed a most excellent way; and that is the way of Love. To walk in this way, will afford content in life, and comfort at death; therefore walk in Love, as Christ also hath loved us.  
Touching coherence, it hangs thus, The Apostle is speaking to those that have learned Christ to purpose, and ver. 31. of the former Chapter, he exhorts them to put away all bitterness and wrath, and anger, and clamour, and evil speaking, with all malice, and ver. 32. he would have them to be kind one to another, tender hearted, forgiving one another, even as God for Christs sake hath forgiven them: here having spoken of God and Christ, of God forgiving, of Christs Love to us in procuring God to forgive. In this fifth Chapter he exhorts, 1. To imitate God, ver. 1. be ye followers of God as dear children, show yourselves children of such a Father, in pardoning and forgiving one another. 2. He exhorts to imitate Jesus Christ in his great love, as in the text, And walk in Love, as Christ also hath loved us.  
In which words, there are two general parts. 

1. A precept.  
2. A pattern.    

1. A precept, walk in Love.  
2. A pattern, as Christ also hath loved us.   
In the former of these, the precept there is, 

1. Quid, what, walk.  
2. Quomodo, how, in love    
In the latter, the pattern there is, 

1. Quis, who, Christ.  
2. Quid, what, hath loved.  
3. Quos, whom, us.    

Ambulare ●●ud hebraeos ●gnificat vi●ndi agendi●e consuetu●nem, C●●ap in Eph 4. 〈◇〉 et Marlor ●hesau. Ser in ●●c: ambulare  We will begin with the precept, and therein with the first particular, Quid, what, walk.  
To walk is a metaphoricall expression, and it imports as much as to Live; This will appear plainly, if we consider well what we find, Phil. 3.17. compared with ver. 20. of the same Chapter. In ver. 17. he saith, mark them which walk so as you have us for an example; but how doth he walk? ver. 20. Our conversation is in Heaven. That which is called walking ver. 17. is called conversation, ver. 20, so that to walk is to live; whence note,  
That our life is like a walk.  
And well may our life be compared to a walk,  
1. Because as in a walk there be two terms. 1. From which we go, 2. 
●et 〈◇〉 ●us a quo ad quem  To which we go. So in our lives, there are the terms from which, and to which, from the womb, to the tomb; from the Cradle, to the Coffin; from birth, to burial.  
2. Because, as in walking there is a motion: ( he walks not that moves not;) so in life there is always a motion; he lives not that moves not. Should I see an Image exactly cut, curiously coloured, so that it carries a most lively looks; yet if I see no motion, I conclude there is no life.  
3. Because, as walking begets weariness: so life many times proves burdensome, so that some are weary of living. Rebekah said, Gen. 27.46. I am weary of my life because of the Daughters of heath. And Job saith, chap. 10.1. My soul is weary of my life; This was in regard of trouble, but if men live to be old, though they have not much trouble, yet their age will prove burdensome. Eccles. 12.1. The years draw nigh wherein thou shalt say, I have no pleasure in them, this is meant of old age.  
4. Because walks are not long, there are indeed diversities of walks, some are long, some short, but the longest are not very long. Such is mans life; but a span long, Psal. 39.5. It is said, Job 14.1. 

It is no. {αβγδ} but {αβγδ} vocare Solet, qui no biscum tota● ecclesia candem religio nem non p●●fiten ur● Zanch: in lo● Apostolus pr●ll●tum 〈◇〉 porum ration● hoc vocabul● desi●navit ethnic●●●ct paganos, said quia jam no● vivitur inter istos, op●rt●● nos hac sapientia uti, erg● haere ic●s, erga profan●s, e● atheos, qui usurpantquidem nomen Christianorum, said nile olominus ab orthodoxa te viva Christ● ecclesia pro●sus suntexiranei, Daven, i● loc.  
Memento Apostolicas epistolas non ●is tantum Scriptas, qui tempore illo quo scribeba● tur audiebunt. ●edetiam nos● Geth. in exag Loc ● 55. ex Au●●stin ●uam magn● 〈◇〉 charitas ●remel.   Man that is born of a woman is of few dayes, or is short of dayes. Some live but a very little time, others live longer, yet he that lives longest, is but of few dayes in comparison of eternity. Thus we see mans life is like a walk.  
If our lives be like a walk very short, and producing weariness; let us learn to walk circumspectly as our Apostle exhorts, Ephes. 5.15. See that ye walk circumspectly, exactly, ad amussim. We had need do so; there are many that walk as enemies to the cross of Christ, minding earthly things. Phil. 3.18.19. Those walk foolishly. Oh let us walk after another manner, wisely, Col. 4.5. Walk wisely towards them that are without. Here let us consider, that the Apostle doth not say, Walk wisely WITH them that are without, but TOWARDS them. Those that are without are such as have not received the Gospel, such are Pagans and Heathens, and such the Apostle meant chiefly; but we must also understand that those that live among us profanely and Atheistically, do come under the same predicament: Now the Apostle would not have Christians to walk with such, that is, to be in intimate society, familiarity, or fellowship with them, or to conform to them, but as they have occasion to be among them, to walk wisely towards them, that they may neither wound their own Consciences, nor harden others in sin, nor give them cause to speak evil of the ways of godliness.  
But to pass this, and to come to the Manner of Walking, and that is in love, Walk in love. Who doth the Apostle speak to in this place? Who are the persons upon whom the Apostle presseth this Exhortation? Ephes. 1.1, They are the Saints of Ephesus, the faithful in Christ Jesus. And not only those, but it concerns us, and all other Christians as well as them, so that from hence we may observe.  
Doctr. That Christians must walk or live in love.  
In the prosecution of which point I shall show.  

1. The persons with whom they are to live in love.  
2. The Reasons why they are to live in love.   
First, With whom are Christians to live, or be in love.  
1. They are to be in love with God, Mat: 32, 37, 38. Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. And reason good. For God doth love Christians. Ephes. 2.4. His great love wherewith he hath loved us. God doth not only love, but he doth greatly love Christians: He loves all the Creatures with a common love, but he loves Christians with a special love, with a far greater love: therefore the Apostle John cries out 1 John 3.1. Behold what manner of love the Father hath bestowed on us, or how great love the Father hath bestowed on us. Now I beseech you let us consider, shall God love us, and shall not we love him? Doth not love require love? Shall not we love him that hath loved us first. 
1 Joh. 4.10.  Of all the motions and affections of the soul, none is so reciprocal as love, if God be angry with us, 
Cum a●at nos ●●us non aliud ●ult quam ●ma ●, ●●rn. in 〈◇〉 ant.  we must not be angry with him: If God reprove us, we must not reprove him: If God judge us, we must not judge him: But if God love us, we must love him, saith, Bernard.  
2. Christians are to be in love with Christ, Joh. 21.15. Lovest thou me more then these? This is spoken to Peter, because he made such boast, Though all men should forsake thee, yet will not I forsake thee. Now faith Christ. Peter thou talkest more then these, but dost thou love more then these? It intimates that they all did love Christ and so must we, and good reason for it; for Christ so loved us, as that he gave himself for us. But of this more hereafter.  
3. Christians are to love the worth Psal. 119.97. O how I love thy Law, which is to be understood of the whole word of God. So ver. 103. How sweet are thy words unto my taste, sweeter than honey to my mouth, such an affection was there in him to the word: and such should there be in every Christian. For, the word of God is nothing else but a Letter from God; the Gospel is the love Letter which Christ sends to us: If we love not the letter, we love not him from whence it comes.  
4. Christians must love their enemies, 
Amicos deligere omnium ●est, inimicos ●hristian r●m ●autem sol●●rum ●ertul, ad Scap. Sibs Saints hiding place ●ag. apud ●me, 252. Aut h●stis beneficiis ●mollietur, au●●retur anxi●●●●● conic●en●●e: Olevian in Rom, 12 20.  so saith our Saviour Mat. 5.44. Love your enemies, bless them that curse you, &c. And this will be of special advantage: for Rom. 12.20. In so doing thou shalt heap coals of fire upon his head. How is that? There are coals. 1. Of Conversion. 2. Of Confusion: You know coals do either melt and soften, or else mar and consume. If our enemies belong to God, our love to them will melt them, convert them, and make them better, will be coals of conversion to them. If they be wicked, graceless wretches, our love to them will be the confusion or destruction of them, even like fire to consume them, coals of confusion. But these are not the things the Apostle and our point drive at. Therefore,  
5. Christians should love one another. This is the main thing the point drives at.  

II.  Now secondly, Why should Christians love one another, what reasons are there for it?  
There are four reasons we shall take notice of.  
First, Because it is a thing commanded, and that in several Scriptures; we shall take notice of three.  
The first is that Col. 3.14. Above all these things put on love. Where consider that the Apostle had before been exhorting them, to put off many sins, and to put on many graces, but above them all put on love; which hath three Interpretations, and all of them conduce to promote this duty of love.  
1. Above all these things put one love; that is, 
Zanchius. Davenant.  let this be your uppermost garment, put on all other graces first, and then cover them with this garment of love, 
Camerarius Propter omnia haec. Calvin. Diodat. Dil●●c●one● supe●i●rious praesert quasi animam& n● tivum spiritu● Apet. in Lo● Prae altis virtutibus est charitas prosequed Amesi in 1 Pet. 4.8.  our uppermost garments are usually more large and more comely then the rest; so is, and ought our love to be, ornate vos Charitate, make love your chiefest ornament.  
2. Above all, that is, for all, as the cause of all the rest; as if the Apostle had said, I would have you humble, kind, merciful, &c, which that you may be put on love.  
3. Above all these, that is, though other things are excellent, and worth your putting on, yet above all have a care that this of love be not forgotten, this is the very life and soul of all; therefore put on love. This is the first Scripture.  
The second Scripture is that Rom. 13.18. Owe no man any thing but to love one another. In the original there are two Negatives, which among the latins make an affirmative, but among the Greekes, they are a more strong Negation. We must Owe {αβγδ} to no man, then we must give to every man his due, Tribute to whom tribute, custom to whom custom, fear to whom fear, honour to whom honour belongeth, Rom. 13.7. Give the Magistrate his due, the Minister his due, 
{αβγδ}. ●uae negativapud Graeco● vehement us negant Camb Vide Wilkinsons debt Boo● Mat. 10.10. Luke 10.7. Tale debitum est, ut& reddatur,& semper debeatur, Chrys. in loc. Elaat. Parr in Rom. 13.8.  ( the Labourer is worthy of his hire;) the poor their due; and your neighbour his due. again, we must Owe {αβγδ} nothing, then we must pay fully, and not compound at a low rate, under pretence of poverty. I would this rule were well observed; You might trade well enough, and observe this rule to. But perhaps you will say then, many would not either grow so rich, or not so soon rich as now they do: What of that? he that owes money to make himself rich, makes more hast to be rich then good speed, Prov. 28.20. He that maketh hast to be rich, shall not be innocent, or shall not be unpunished; he may perhaps drop into such a snare, that he cannot easily wind himself out of, 1 Tim. 6.9. They that will be rich, fall into temptation and a snare, &c. Therefore take not that course, but rather take this counsel, Owe no man any thing. But from this general Rule must be excepted this that follows, but love. Owe no man any thing but to love one another. This is such a debt as must always be owing, yet always paying. It is such a debt, that the more a man pays, the more he possesseth, whereas of other debts the more a man pay the less he hath: This is such a debt, that if our Neighbour would, yet he cannot discharge us of: so that Christians must love one another: This is the second precept for it.  
3. The third precept is that of our Saviour, John 13.34. A new Commandement I give unto you, that you love one another, as I have loved you, that ye also love one another. In which words you have a Command to love one another, which is backed with three Arguments, taken.  

1. A novitate praecepti: from the newness of the precept  
2. A potestate praecipientis: from the Authority of him that Commands.  
3. 
Vide Gerhard: Harm: cap. 174.  Ab exemplo praecipientis: from the example of the Commander.   
1. The first Argument is taken a novitate praecepti, from the newness of the Command, a new Commandement. But why a new Commandement? was it never Commanded before? Did the Lord never require his people to love one another till now? yes certainly, Lev. 19.18. thou shalt love thy Neighbour as thyself: there you have this Commandement given by Moses, above fourteen hundred years before. Why then is it called new?  
1 New, sometimes signifies another, as Exod. 1.8. there arose a new King over Egypt which knew not Joseph, that is, another King; so Esay 62.2. thou shalt be called by a new name, that is by another name, as will appear, if you compare this in Isay 62.2. with that Isay 65.15. and call his Servants by another name; so here a new Commandement, that is, another Commandement: he had been teaching them many things before, as to fly ambition, 
Canticum non vulgar, said rarum& exquisitum. Moller.& Calv. in loc.  and to follow after humility; and now saith he, a new, or another Command give I you, that you love one another. 2 New, that is excellent, Psal. 33.3. Sing unto the Lord a new song, that is, a rare or excellent song; so here a new Command, that is an excellent Command, a choice Command, which Christ would have them to esteem of at an high rate; new things are much regarded, when a Statute is new made, how strictly is it observed,( witness the Ordinance for keeping the Sabbath, while it was new, how strictly was it observed; no buying nor selling, no sporting nor playing, all the day long: but now tis grown old, 
●hoc manda●um ●r novatum volo, ac siplane no vum slet. Ared: Osian: in loc.  tis like an old almanac little regarded.) Now Christ would have this Command to be always as new to them, that it may be in high esteem, and punctually observed, that we might always love one an other.  
3 A new Commandement, that is, a renewed Commandement, which Christ hath given a fresh, it being before, almost blotted out of mens hearts and minds. 4 A new Commandement, because given now without those Ceremonies that were given with it, in Moses time. 5 A new Commandement, because now given under the new Testament to a new people, 2 Cor. 5.17. If any man be in Christ he is a new Creature, in a new Kingdom, as one of the laws of that Kingdom wherein Christ is King, and hence it is called Christs Commandement, John 15.12. This is my Commandement( saith Christ) that ye love one another. 6 A new Commandement, because this is given after a new manner, not only sounded in the ear, but written in the hearts of Christs people. This is the first Argument taken from the newness of it.  
2. The second Argument is taken a potestate praecipientis, from the authority of him that Commandeth, a new Commandement give I you; I that am your Lord and Master, I that have power and authority over you, to give laws unto you, I that am the Mesias, that am Jesus a Saviour, and am about to lay down my life for you very speedily; 'tis I that give you this Commandement, that ye love one another. This is the second Argument taken from the Authority of the Commander.  
3. The third Argument is taken ab exemplo praecipientis, from the example of the Commander; Christ doth not like the Scribes and pharisees( who would bind heavy burdens on other mens shoulders, 
Mat. 23.4.  but would not touch them themselves;) but he puts his shoulder to the yoke, practiseth what he preacheth, and therefore he saith, as I have loved you, see that ye love one another; so the Text, walk in love, as Christ hath loved us; But of this more anon. Thus you have the third Scripture, and third Argument in it.  
And is this a thing Commanded? Is not this then a sufficient reason why we should love one another? when the Lord would have Josua courageous, he useth this Argument. Josua 1.9. Have not I Commanded thee? be strong, intimating that the bare Command of God is reason enough to persuade a godly soul to yield obedience. 
Ademer at servis me●um Absalom, sui tantum nominis objecta majestate. Sanct. in loc.  Absalom makes his bare Command an argument to persuade his Servants to do an evil act. 2 Sam. 13.28. When I say unto you, smite Amnon, then kill him, fear not; have I not Commanded you? And the Servants did as Absalom had Commanded them, his Authority makes them venture upon any thing: And when Christ saith, love one another, shall not his Disciples do as he Commands? Is it not fit Christ should have as great authority over his Servants as Absalom had over his? shall Absaloms Servants yield obedience to his Command in a sinful, cruel, bloody matter, and shall not the Servants of Christ yield obedience to his Command, in so sweet, so lovely, so holy a matter as this of loving one another? This is the first Reason.  
Reason 2. Christians must love one another, because they are brethren; hence that phrase, 1 Pet. 2.16. Love the brotherhood; a Company of Christians are a brotherhood, a Company of Brethren, and must therefore love as Brethren; 
{αβγδ}.  so 1 Pet. 3.8. love as Brethren, the original word signifies be loving to the Brethren. Hence this love we ex●… rt to, is called, Rom. 12.10. {αβγδ}, brotherly love. Now that Christians are Brethren appears, thus.  


●… a●… leg a 〈…〉 mutuo ●… a●… simu ●… l in Gen. ●… 3.8.  
●… ieroselyma ●… icitur c. 〈◇〉 ●… n a loc in ●… u●… est, said 〈◇〉 ●… rigine unde ●… st.  
Pareus in ●… oc.  
Luther in ●… oc.  
M●jor et m●●… i●r est frater●… itas christi●… qu●m sanguinis Amb. Se● Luci 〈…〉 nus ●… odd rexte qualibet.  
Wilcoxe in loc.   1. They have all one Father which is God, 2 Cor. 6.18. I will be your Father, and ye shall be my sons, and Daughters, saith the Lord Almighty. 2. They have all one Mother which is the Church of Christ. Gal. 4.26. Jerusalem which is above is free, which is the Mother of us all: Jerusalem above, that is, which comes from above, is the Mother of us all, that is of all Believers whether Jews or Gentiles.  
Now then, as they that are born of the same Father and Mother are brethren: so all Christians having the same spiritual Father and mother, must needs be brethren also; and if brethren, they must love one another. Tis a shane to see the Children of the same Parents quarreling, or disagreeing; but to see them love, and live in unity is most excellent; Psa. 133.1. Behold how good and pleasant it is, for brethren to live together in Unity. There are some things that are good, but not pleasant; as afflictions Heb. 12.11. No chastening for the present seems to be joyous but grievous, there is no pleasure in them, yet they are very good; David found them so, Psa. 119.71. It is good for me that I have been afflicted. There are some things that are pleasant but not good, as unjust gotten goods they seem very sweet and pleasant, Pro. 20.17. Bread of deceit is sweet to a man, that is, means craftily or unjustly gotten, is very pleasant to a worldly minded man; but tis not good, because 'tis against Gods Law. Again, there are some things that are neither good nor pleasant, as the horrors and blasphemies of a despairing soul; they are not good, because they are a dishonour to God, nor pleasant, because terrible to the soul. But Brotherly-love is both good and pleasant; Good, because agreeable to the mind and will of God; Pleasant, because it is the joy of the Saints, to enjoy the sweet society one of another; Both good and pleasant, because the Lord hath commanded his blessing to rest upon them. Psa. 133.3. This is the second reason why Christians should love one another.  
A third reason is, Because others will hate them, he that is a Christian indeed: hath few friends, many foes Psa. 3.1. Lord how are they increased that trouble me, many are they that rise up against me. David had many enemies, not only Saul and his party, but after that, even his son Absolom also and all this because of his goodness. Psal. 38.19.20. They that hate me wrongfully are multiplied, and the reason is laid down afterwards, because I follow the thing that good is: Neither was this Davids case only, but the case of all the godly in all ages, Noah had an whole world against him, Lot had all the Edomites; jehosaphat had a great multitude of enemies 2 Chro. 20.12. and we red, Psal. 83.6. of Edomites, Ishmael●tes, Moabites, Hagarens, Geball, and Ammon, and Amalek, &c. There are reckoned up ten Nations,& all these are conspiring against the people of God, and so it is now, Gods people among us, have not only Papists, and prelates with their brood, but all the profane Rabble of the world, their professed enemies, how had they need then to love one another; shall enemies conbine together against them, and shall not they by love serve and help one another: We find Luke. 23.12. Herod and Pilate that had been at variance could be made friends to Crucifye Christ: as two doggs that are a fighting can easily agree to pursue an hare that passeth by them; so the wicked can easily unite against the Saints: 
John Tapp● in luke: 23.12  and shall not the Saints unite. This is a third reason.  
A fourth reason is, 

Christicolas veros exprimit vnus anae {αβγδ}.  
Greg. Nar. Infallibile est signum vere renatorum. Arep. in loc. A morte culpae ad vitam gratiae Gorron in loc.  
A morte culpae ad vitam gratiae, Gorran in loc.   Because this will evidence that we are the disciples of Christ; Brotherly love is not the character of an Incendiary, but rather of a disciple.  
And it gives evidence. 

1. to ourselves.  
2. to others.    
First, love to the brethren, will discover to us that we are the disciples of Christ. 1 joh. 3.14. We know that we are passed from death to life, because we love the brethren. Where the Apostle makes it an infallibile Character of spiritual life, and this is the support of many souls, who sometimes have no other evidence to lay hold on but this of love to the Saints. Yet that we might not be deceived in this as many are, who persuade themselves that they love the Saints, when tis no such matter: Let us seriously consider these particulars. 1. Whether we count the godly the only excellent ones or not: as the psalmist doth. Psal. 16.3. The Saints that are on the earth, the excellent in whom is all my delight. Wicked men may love the godly so as to show some kindnesses to them: But there are others that they love better; In their judgements they are persuaded well of them, but their affections runs another way. But now those that are godly indeed, they love the Saints above all others; they would do good to all, but especially to the household of faith. Gal. 6.10. the household of faith are the most precious in their esteem, they are the most excellent, in these their souls chiefly do delight. 2. Let us Consider whether we therefore esteem the godly because we see the Image of Christ in them or not, wicked men may love them as they are good neighbors, 
●onus Cajus ●antum malus quod Christi●nos. Tertul. Apolog.  good servants, or good common wealths men yet hate them as Christians, would love them better, but that they are so holy, so nice, so strict; as a prelate once said by a godly able Minister; he loved him as he was a good Scholar, but he should love him much better were he not such a Puritan. But now a godly man loves him that is godly, eo nomine, 

Ostendit, di●lectionis for●●m esse very tis cognitio●e. Ar●t. in ●oc.  
Quidam sunt deo propi●● quio●es per m●iorem bo●itatem, qui sunt magis diligendi ex charitate qui ●lij Aquin. secunda, second. qu. 26 art. 6.  
qui diligit fra trem, magis novit dil ectionem, qua diligit, quem fratrem, quam diligit Aug de tri.   because godly, as John loved the elect Lady. 2 joh. 1.2. whom I love in the truth, for the truth sake which dwelleth in us: because he sees aliquid Christs something of Christ in the soul; and the more he sees of Christ in a soul, the more doth he love the soul this is a second thing to be considered. 3. Let us consider whether we love all the Saints or not: True love is not partial, but universal: as you may see in the Ephesians, chap. 1.15. love unto all the Saints, not to some, but to all the Saints. Not only to this friend that is godly, or to this rich man that is a Saint, or to this godly man that is in great favour, or to that man because his judgement and mine jump. But love must be to all the Saints though unknown, yet hearing of their graces our hearts should be drawn out towards them, a godly man better knows his love to the godly, then he knows the godly whom he loves. We must love the godly though never so poor, never so much out of favour, yea, though there be none of the rulers that regard him; yea, though in somethings we are of different judgments, yet we must love; Peter& Paul were not both of one judgement, as appears by the contest that was between them. Gal. 2.11. yet doubtless they did love, sure enough they both taught love, and who dares think they preached one thing and practised another, or that they did not back their precepts by their practise.  
4. Let us consider, whether we love the godly at all times or not: not only in prosperity( then they may have lovers enough) but in adversity, when they are in trouble, 
Tempore felici multi numerantur amici  and a man may be troubled for loving them; to love the godly when they are in credit or repute is no great matter, but to love them when they are under reproach, to love them, in a prison, on a pillory, this will argue godliness, he is the true friend that loveth at all times, and he loves as a brother that loves inadversity Pro. 17.17. By these things wee may judge of our love, if we find it sound, it will evidence to us, that we are the disciples of Christ. Secondly, love to the brethren will evidence to others that we are the disciples of Christ. joh. 13.35. By this shall all men know that ye are my disciples, 
Ge●●●d Harm  if ye love one another, Christ doth not say, by this ye shall be made my disciples, for love doth not make disciples, but discovers them; neither doth he say, by this do I know, for he knows otherways: but by this shall all men know, not that you are my servants, but that you are my disciples, my scholars, like me your Master. But how can this brotherly love discover to others, that we are the disciples of Christ, Briefly thus,  
1. By their similitude or likeness to Christ, he was full of love, and if they show love every one will say they follow him, you know many times the scholar writs so like his Master, that a man may say, you were taught by such a master, you writ after his copy, so Christians by their love may be known to have been taught of Christ, whose precepts were for love. 2. Where there is true faith every one knows there is a disciple of Christ, for faith doth make disciples: but wheresoever there is true faith, there is love. Gal. 5.6. faith worketh by love, 
Dilectio sol● discernit inter fillios de et filios diaboli. Aug. Cap. Religionis Charitas est, et qui caput non habu vitam n●● habit ambr. in loc:  and faith and love are joined together. Eph. 1.15. faith in the Lord Iesus, and love to all the Saints.  
3. Wherever the spirit of God is, there is a disciple of Christ; for God never bestows his spirit but upon such: now where ever the spirit is, there is love, for love is one of the fruits of it. Gal. 5.22. Now the fruit of the spirit is love &c. so that this will be a notable discovery whether we be disciples or not. It is not hearing, nor praying, nor holding forth a profession of religion will discover us to be the disciples of Christ, unless there be this brotherly love among us, 1 Cor. 13.1. Though I speak with the tongues of men and Angels and have not Charity, I am as sounding brass or a tinkling cymbal: though I have the gift of prophesy and understand all mysteries, and all knowledge, and have not Charity, I am nothing: though I bestow all my goods to feed the poor, though I give my body to be burned, and have not Charity, it profiteth me nothing, but you will say, 
Ex ambitione non ex charitate, par. in lec:  can any man do these things without love; yes sure: it is possible he may? these things may be done out of pride, or ambition, as well as out of love: So then, whatsoever a man doth, if he want this brotherly love, he cannot be known either to himself, or others, to be a disciple of Christ. 

Use 1● Profecto aut haec non est evangelium, aut nos non sumus christiam polanus.  
Terras {αβγδ} reliquit Refrigescit, fratrem talis charitas, quae prius christiamore fervebat Amb. ser. 24.  
Multiplicata iniquitas extinguit cha●itatem. Gr●h. Ha●m. cap. 160.   These are the reasons of the point. We come now to the Application.  
Is it so, that Christians must live in love, then may I say( as once, one Thomas Lynacle said, reading that text, Mat. 5.44. Love your enemies &c.) Truly,( saith he) either this is no gospel, or else we are no Christians; at least not such as we ought to be; for there is little brotherly love amongst us: there is so much quarreling, jangling, heart-rising, bitter contention to be found, that brotherly love seems to be gone out of the land, Lady love hath taken her leave of us, our Saviour indeed foretold as much, Mat. 24.12. Because iniquity shall abound, the love of many shall wax could. Wee see abundance of sin in these last times, and as little brotherly love as may be; as sin increaseth, love decreaseth. The poor find as little love at some of your doors as Lazarus found at the door of Dives: men that trade with you, find little love among you, unless it be self love, you use them so discourteously, over-reach them so deceitfully.  

●●ven pro●rties of ●ve.  But that I may make it more clear, that there is great want of true Christian love, Consider these 7. properties of love, and apply them to our times, and you will conclude with me that many are much to be blamed. 

●mor unit ●mantes ●ensi ani●am meam ●t animam ●lius, unam ●ilse ani●am in due●us corpori●us August. 〈◇〉 4 cons●  
〈◇〉& uni● a 〈◇〉 no●inibus in●elligitur, ●umma ●um ●n doctrinam ●m in volun●atibus con●entio Bez. in ●oc.  
Quot capi●um vivunt ●otidem studio●um mi lia ●●or. lib 2 sat, {αβγδ}.  
●nec erat intre ●os discrimen ullum sieve controversia ulla. ●jisdem fortune ta●is prop●si ●est is, quibus alij. ●●●d enim cuiquami cuivi● accicere potest Par, an l●c.  
●llo hod●e, ego cra● Be●-Nos pro ind aff●ciamur acsi, nos illa calamitas attingeret, Bez Quando qui●em estis ejusdem corporis membra communitatis at vos affici de est, alios aliorum malis Calv:   1. True love unites the hearts of lovers one to another, Christian love units the hearts of Christians: See it between jonathan and David, 1 Sam 18, 1. The soul of jonathan was knit with the soul of David, and jonathan loved him as his owe soul: here were two bodies, but they had( as it were) but one soul, ( as Agustine said of himself and his friend deceased) thus tis among Christians; where there is true love, though the persons be many, yet they have but one heart( as it were) Acts. 4.32. And the multitude of them that believed were of one heart and of one soul: Where consider, 1. who they were that are here spoken of, believers, 2. how many there were, not a few, there was a multitude of them, 3. what an unity there was among them, they were of one heart and of one soul: what a sweet agreement was here, we use to s●y, ( quot homines, tot sententia) many men, many minds; but this was quiter contrary; though many persons, yet all of one mind, Neither was there any controversiy among them( as Beza hath observed out of an ancient Greek Copy) here was true brotherly love: it wrought a most sweet union among them. But now alas, how unlike are we to those primitive Christians; what a distance is there among our professors; how are they divided, they are different in their judgements which begets such a difference in their affections, that one house, nay scarce one City or kingdom is able to hold them; one is of Paul, another of Apollos, another of Cephas, what a sad thing is this; do not you think there wants love, when professors cannot meet together, but their meeting is so far from uniting, that it begets vain jangling. 2. True love doth sympathise with others, It doth not only rejoice with them that rejoice, but it doth also weep with them that weep, Rom. 12.15. so Heb. 13.1. 3. Let brotherly love continue,& that it may appear, Remember them that a● in bonds, as bound with them, and them that suffer adversity, as being yourselves also in the body; which latter clause hath three interpretations and all press home this Sympathy. 1. as being in the body, that is, as being in the flesh,& so subject to the same calamities that others are: for what befalls one man to day, may befall another to morrow; therefore sympathise with them, be fellow-feelers of their misery; 2. As being in the body, that is, as if we were in their stead, in their body: therefore we must sympathise with them. 3. As being also in the body: that is in the body mystical, as being members with them, and so sensible of one anothers sorrow: This is the property of true love: But alas, what a little Sympathy is to be found among us; how few are sensible of the sufferings of the poor Saints? how many are there( that are godly indeed, yet) come to the widows streight, a little meal in a barrel, and a little oil in a cruse, and when they have eat that, they must die, for ought they know, for where to have more they know not; yet how few look after them, pity them, sand relief to them. do not say, wee have it not, your silken backs, silver skirts, your golden& pearly fingers besides your riots and excessive feastings, proclaim the contrary: It is not for want of ability, but for want of Charity, that so many poor are in so much misery, and have so little help from you. 3. True love doth use to cover faults, and not blaze them abroad, Pro, 10.12. love covereth all sins, so 1 Pet, 4.8, it conceals faults from the world, it doth not proclaim them to the world, and rejoice that there is something to be discovered: It was cursed Cham that rejoiced at his fathers nackednesse; they have too much of Cham in them that blaze abroad the nackednes of the Saints; true love would make men do as Shem& japhet did, cover nackednes, 
Gen. 1 23.  that it might not be seen; what man that loves his friend would tell of all the blemishes he hath about him; yet such is the practise of too many amongst us: 
Toler● sunt n● micor● Keck. ● 3. cap ●  they will tell all they know( if not more then all) what spreading abroad of the miscarriages one of another; One cries out of one party, they are the patrons of all error: another cries out of the other party, they are as bad as ever the Bishops were;( I would they were both free from these things for which they are clamoured against) but what good doth this clamour produce; were it not more Christian-like to conceal miscarriages, and privately in a loving brotherly way to deal with each other; Why should these things be  told in Gath, and published in the streets of Askalon. 
2. Sam. 1, 20  It is the joy of the Philistines that wish no good to godliness to hear this: and certainly were not love wanting, it would not be thus. 
Bonus et pacificus homo omnia ad bonum convertit. Tho a Kemp demit chr. lib. 2 cap 3.  4. True love maketh the best of every thing: If there be an unkindness offered, it is not willing to take it as an unkindness, but beareth it patiently, hoping there was no evil intended. 1. Cor. 13.7. Charity hopeth all things, beareth all things; As the mother,( though the child scratch the breast in a froward fit) loves it never the worse, neither doth she grow angry with it presently,( at least not so as to hurt it) so true love is not apt to turn into anger upon every unkindness. But alas tis otherwise with us; if a friend do but the part of a friend, in telling a man of his fault in love; or if he do no more then he thinks he is bound in Conscience to do, or that he may lawfully do and not sin: how evilly is this taken; how is he looked upon as an enemy, 
Qui satis diligunt non cito offenduntur. Sal● epist. 1.  truly here wants love, for true love is not apt to take offence, We read, Gal. 4.15.16. I hear you record( saith the Apostle) that if it had been possible you would have plucked out your own eyes and given them unto me; am I therefore become your enemy because I tell you the truth; As if he had said, time was when you thought nothing to good for me, though never so dear to you; but because I do not flatter, but deal plainly with you, I am now accounted as an enemy to you: was not here want of love to the Apostle; Is it not so among us; how many Ministers, and Christians too, have lost the esteem among others that once they had, for no other cause, but for( that which in other things is counted a jewel) plain-dealing.  

{αβγδ}. non est suspicax par. in melius omnia interpretatur art. {αβγδ}, quod significat aliquid apud se subduetis rationibus quasi collectum firmiter stare. Leigh o● it. sacr.  5. True love is not suspicious: iealousy is suspicious,( the jealous husband suspects his wife is incontinent though never so chast) but true love is not so, 1 Cor, 13.5. love thinketh no evil: it doth not draw evil conclusions from words or actions: But alas how little of this is to be found among us; We are alway very suspicious and jealous of those that do differ from ourselves in judgement: every word they speak, every thing they writ, every action they do, we smell a design in it: If a man preach or exhort to brotherly love, some apprehend there is a design in it. That party hath some plot in hand against us saith one: yonder party hath some design on foot against us saith another, when there are neither plots nor designs on foot, on either partt: is only jealousy on both sides that is the cause of these aprehensions: this argues want of love. 6. True love doth not envy, 1 Cor. 13.4. Charity envieth not: though other men get credit& esteem as well, or more then they, yet Charity envieth not: true love is not troubled to see other mens gifts increased, to see other men admired, or preferred: what an excellent spirit was in Moses: 
Numb. 11.27.28. prospicitur hic singularis moses modestia& humanitas, quem nulla ambitio, vel private dignitatis ratio impedit, quo minus libenter etiam minimos quosque in socitatem admitilt call. in loc. Hunt spiritum charitatis omnes praelati, doctors, concionatores, qui non suam said dei unius gloriam quaerunt. c. a L●p. in loc. Invidia est aegritudo, quae ex aliena prosperitate suscipiter p●matur in Jud. 8.1 et invidus alterius rebus macrescit opimis hoar, lib. epist. 2.  who when one came and  told him that Eldad and Medad were prophesing in the camp, and Ioshua would have persuaded him to forbid them: no, saith Moses. Num. 11.29. Doc no● envy them for my sake, would God all the Lords people were prophets, and that the Lord would put his Spirit upon them. This was a spirit of love indeed; such a spirit was in John the Baptist when his disciples came murmuring to see Christ have so many followers. joh. 3.30. here joyceth at it, saying he must increase, but I must decrease. But alas there are but few of this spirit among us: Men in our daies are rather of the spirit of the Ephramites. judge. 8.1. who chode with Gidion, because he had conquered the Midianites without them: they cannot endure to have another man preferred before them, have a better living then they, be better esteemed then themselves. Oh, how it troubles some to hear the people say, Saul hath slain his thousands David his ten thousands, 1 Sam. 18.7.8. This argues a spirit of envy is to prevalent, but love is wanting. 7. True love will not be studious of designs against others; It was an argument that Saul did bear no love to David when he would bestow Michal his daughter on him to ensnare him, 1 Sam. 18.21. It was an argument Haman did bear no good will to the Iewes when he had laid a plot to cut them all off. It was a sure token that the presidents and princes of Babylon loved not Daniel, when they laid a design to destroy him, and because they could find no other way, they thought to ensnare him touching the law of his God. Dan. 6, 5. We have to many such spirits among us, that are laying designs one against another; and twere well if some were not seeking to ensnare men touching the law of their God: or in point of Conscience; How shall we be rid of such persons( say some) Let's get them out of all places of trust, get such a government settled which they will never close with, and then shall we get them out of the land or crush them: On the other side, how shall wee be rid of such and such( say others) Let us get all the power out of their hands though they be never so able and faithful; Let's incense the people against them, and get an universal toleration: and then that party must needs fall of itself: Thus men are plotting and laying designs to prejudice one another: from whence we may conclude, that there is not that brotherly love among us there ought to be. Now what a sad thing is this, that there should be no more love amongst us, especially among the Saints; to have the wicked hating the godly is no news: to find an Egyptian smiting an Hebrew is no wonder, wee expect no other: but to find an Hebrew smiting an Hebrew? a professor not to love a professor, because one last will not fit both their shoes, or one shoe both their feet, this is a sad thing indeed.  
That I might press home this the more, consider, 
The wo of the want of love in 4 particulars.  the woefullnesse of this want of love in 4 particulars. First, where this brotherly love is wanting, there is not much of the love of God, so saith the Apostle, 1 joh. 4.20 If a man say I love God, and hateth his brother, he is a liar, for he that loveth not his brother whom he hath seen, 
Qui proximum omi●●● negligit, d●um diligore nescit. ●gust.  how can he love God whom he hath not seen. Sight moves affection more then hearing,( therefore when Queen Sheba saw Salomon in his royalty and had experimented his wisdom, shee was more taken with him than before, when shee had only heard of him,) Now we see our brother daily, whereas we see not God at any time, only wee hear of him; so then if we love not our brother, 
Magis ad amandum movemur aspe●tu re●● m●ndaequ: audi●a pi ca● in loc.  wee do not love God, at least wise not so much as wee ought to do.  
Secondly, This want of brotherly love among professors doth provoke God exceedingly: Parents cannot endure to see their Children quarrel one with another: Cannot you agree( saith the Father,) I will make you agree, do you fall out, I will make you friends( saith he,) then he takes the rod and lashes first one and then another till he hath made them quiet: So our heavenly Father when he sees his Children wrangling,& contesting heel have more power then I( saith one) he hath more followers then I( saith the other) Is it so indeed, saith God; Can you not agree; I will scourge you both, till I have made you friends( saith he) Isa. 9.21. Manasses against Ephraim, and Ephraim against Manasses, and they together shal be against judah, for all this his anger is not turned away: but his hand is stretched out still. If Manasses, Ephraim, and judah, cannot agree, they must not expect to have Gods anger turned away, 
boroughs. iron: chap. 29. page.. 217  so long as professors are angry one with another, they cannot expect any other but that God should be angry with them; and who knows whether this were not one cause of our unseasonable harvest, and of our new war, and whether it be not one cause of our impending sad Callamities. 
quid est quod papistos et Evangelij doctrina absterruit: Non ne theologorum funist●e concertation es et capitalia discidia id precip●ae efferunt; par. iron cap. 14  Thirdly, This want of Brotherly love makes religion suffer, what say Papists and carnal gospelers, when they see such hot Contests among the strictest professors of the Gospel, sure( say they) there is nothing Right among them, They cry shane on that Religion that hath so much discord, so little love in it, can that Religion be of Christ, whose professors have no love among themselves. Consider that place, Gen, 13.7. There was a strife between the hardmen of Abrahams cattle and the herdsmen of Lots cattle, and the canaanites and the Perrizites dwelled then in the land; Why is that phrase of the canaanites and Perizzites dwelling in the land put in there? How doth this depend upon the former? It imports thus much? That it was very unmeet for these two godly persons, and their families to Contest before the Cannanites and Perizzites, 
quasi a nobis ulli contentionis specie ofenduntur, malis cum de nobis tum de religione, es cultu dei sensuri sunt. Trem. Nihil melius vnione, nihil pernitiosius divisione Fa● bri de cause: confe●o. Reip: co●: 23  who would take occasion thereupon to speak evil, not only of their persons, but of their profession, of their Religion; The Canannite and Perizzite are not yet rooted out of our land, they dwell among us, who seeing such Contention among Reformers, do hate Reformation: And perhaps the Contention, and want of love, that hath been, and is among the godly, both Ministers, and Christians, may be one cause why we have so few souls Converted of late, why so many are perverted and turn their head against the Gospel: Many preach strife and Contention more then they preach Christ. Fourthly, This want of Brotherly love endangereth our undoing, As nothing is more profitable then union, so nothing is more pernicious then division; It is pernicious too, and endangereth the undoing of Churches, Cities, Kingdoms, families,& what not, for, 1. thereby the enemy gets great advantage, Divide et impera, is his maxim, Put differences among them,& you may do what you will with them, what saith our Saviour, Mat. 12.25. Every kingdom divided against itself, is brought to desolation, and every City or house divided against itself, shall not stand, The Roman Anti-Christ hath gained much by Protestants divisions: 
Potentia 〈◇〉 christi R●num, hacte● nulla te m quam n● discordia 〈◇〉 vit Par Ire● 29. Resp. Mot. 13.  And never were there Civill divisions any were, but the Common Adversary gained much. It was Division among the Jews, that made the way the easier for the Romans to Conquer them. God grant England and London may learn to be wise; It was not for nothing, the Kentish-men sent a Letter to the city to be red at a Common Hall.  
2. Hereby we shall destroy ourselves, if the Enemy will not do it, we shall do it without him. Gal. 5.15. If ye bite and devour one another, take heed ye be not consumed one of another. If ye bite, 
I●sep. de ● lord. lib. ● cap. 7  either with Tongue or Pen, and devour by any violent and unjust actions; ye will destroy one another; for dissensions for Religion are very fierce and violent, and usually end in persecution to the Churches undoing: 
En quo dis●● dia cives P● duxit mise● virg. eclog. ● Perk. in G● 5.15. Ibi● Amos 3.  The division of the Members among themselves, is the dissolution of the whole body. If the Timber and Sone in a Building justle one against another, 'twill go near to be the downfall of the house: It is a dangerous thing for Church-members, who are the materials of that building, to quarrel.  
3. Hereby, The devil gets much advantage; For, 1. this want of love hinders much Christian conference for soul edification, Can two walk together, except they be agreed. 2. It hinders much profible Preaching; It causes many Sermons, to be fitter for an academical chair, then a Popular Pulpit. 3. It hinders many a precious Prayer; how can we pray together, or one for another, if we want this brotherly love.  
Thus we have done with the first Use.  
Must Christians live in love, Then labour to perform this duty: I would I could say to you, as the Apostle to the Thessalonians, 1 Thes. 4.9. Touching brotherly love ye need not that I writ unto you, for ye yourselves are taught of God, to love one another. But I may rather say the contrary, Touching brotherly love I had need speak to you, and press you to it, for ( of whomsoever you have been taught) there is too little of it among you. I beseech you walk in love, which if you would do, what glory would God have, what an honour would this City have? Yea, living and dying, what comfort should every one of us have.  
In the prosecution of this Use, I would lay down, 

1. Requisites, or Properties.  
2. Helps, or Expedients.  
3. A Motive, or Argument, to persuade.    
First some Requisites, and they are these, three.  
1. Let your love be a sincere love without hypocrisy, Rom. 12.9. Let love be without dissimulation. 
{αβγδ}.  It must not be a show of love, but a real love, 1 John 3.18. Let us not love in word, nor in tongue, out in dead and in truth. Not like that of Joab to Amasa, 2 Sam. 20.9.10. he comes to him, 
〈◇〉. in Rom, ●9.  and saith, Art thou in health my brother? But( as one saith) it was in dolo, in deceit, for he plucked out dolonem, his pocket dagger, and smote him in the fifth rib, that he dyed: So Judas pretends love to Jesus, but it was treacherous love, he betrayed him with a kiss: take heed of such a love, let your care be, to be true, sincere in your love.  
2. Let your love be a fervent love, 1 Pet. 1.22. See that ye love one another with a pure heart fervently. could love is good for little, your love must be such a love as hath heat and life in it; heat will show itself, so will brotherly love if it be fervent: You must not be strange to the godly, nor sit still, and hear them evil spoken of, and speak never a word for them; if love be hot within you, then it will make you speak with your tongue in the behalf of the Saints whom you love. 
●icitia qua ●at num ●am vera fuit ●n, Vera a●citia est ●bil●s. Keck. ●. lib, 3 cap.   
3. Let your love be a constant love, Hebr. 13.1. Let brotherly love continue, abide, remain, it is no true love, if it be not lasting; 1 Cor. 13.8. Charity never faileth. It will own a man in a Prison, on a Pillory, at a Stake. It is not worth the name of love; to be kind, or to love a man only in prosperity. It was the saying of Portia, the wife of Brutus, To be a Companion onely at bed and board was to be like an Harlot, but to be partaker with a man in good and evil fortunes is the property of a wife. 
●tar in vit ●u.  So say I, to love onely in prosperity is good for little, but to love a man in adversity, when he is at the lowest ebb, that's love indeed. Thus of the Requisites.  
Secondly, we come to lay down some helps to attain this brotherly love. And they are six.  
1. Take heed of Make-bates, of Incendiaries, such as make it their design to kindle the coals of Contention among brethren, 
{αβγδ} in and new Testa●ent is three ●verall times ●ed in the ●mmon sense ●r a slanderer 〈◇〉 false accuser ●z. 1 Tim. 3. ●1. 2 Tim. 3, ● Tit. ●●, 3. ●edes Aposta● last times. ●g, 26.  Prov. 26.20. Where no wood is, the fire goeth out: so where there is no tale-bearers, strife ceaseth, Vers. 21. As coals are to burning coals, and wood to fire: so is a contentious man to kindle strife. Where ever you find such persons as would stir up strife, and suggest hard thoughts into you against the godly, take heed of them. I fear there are too many such in our age, for the Apostle foretold of such, 2 Tim. 3.3. that in the last crimes there should be false accusers, or make-bates, and yet such, as Vers. 5. have a form of godliness, pretend faire to Religion, yet sow strife and contention. I fear this prophesy is in part fulfilled among us. Now, I beseech you, if you meet with such, either in Pulpits, Counsels, or Conference, take the Apostles counsel, 2 Tim. 3.3. from such turn away, be not deceived with their forms of godliness, but take heed of them, for they are Diaboloi, the Devils Journey-men, they do his work. That place of the same Apostle, Rom. 16.17. is worthy our consideration: 
attent et diligenter qu●si h●● s●● specula obsc●vetis. Beza 〈◇〉 loc. Dissidi rum author 〈◇〉 observandi 〈◇〉 declinandi sunt Pis● in loc  I beseech you mark them which cause Divisions and dissensions among you, contrary to the Doctrine you have received, and avoid them. Where the Apostle takes notice of some Make-bates that cause divisions and dissensions. And what of such? 1. Mark them as you would mark and observe an enemy. 2. Avoid them, take heed of of them, they are dangerous persons; they that would hinder love, serve not the Lord Jesus Christ: and such there are, who Report more then is true to promote an evil design, who will forge Lies against the Saints, and lay to their Charge things that they know not, but if you desire to love as brethren, listen not to them.  
2. Take heed of bitterness whether in words or in any other thing, 
In omni●e se● veritas absit● Cic●●de ami● Non possun● in communione ●atern● firmmiter perma●ere qui propter aliquam opinionam discerp●ntjam contumeliis pergunt seize i●vicem exasperate. Davant e●: ad Duraeum de place. Vnum● unum( in quam) restat in reformatis ecclusiis dolendum. Controversiae, scilicet et lights in rebu●●ris complures; caeque maxima tum animorum exacer ●●tione, tum verborum ●erimonia exagitatae, vain depa: eccles● cap 3. Rogo peramante● ut clamosi illi qui adversus et concordiam blaterant, a voci●eracto nibus suis abstineant, ac populum simplicitur do●●ant.— Quem admocum et nos hoc loc ●o● in ●●●iot●s tum in concionibus tranquillitati studetimus, et ab invectivis in vestros abstinebimus: 〈◇〉 causam ullam concordiae impedis●●ae praebeamus, Luther epis: ad Helve.  else love will be wanting too much. Col. 3.19. When the Apostle exhorts Husbands to love their wives, he tells them, they should not be bitter to them. Intimating that bitterness hinders love, sure enough it will not draw love, therefore take heed of it. Ephes. 4.32. when the Apostle would have them he kind one to another, he gives this direction, ver. 31. Let all bitterness and wrath and anger be put away. It is sad to think on the bitterness we have among us; our controversies are managed with unreasonable sharpness. If we would walk in love, we must lay aside all bitterness in preaching, praying, writing, and confessing. It was the desire of Luther to those of Helvetia; that they would leave off clamorous preaching, and preach more profitably; as he, and those with him, would do to promote peace and love: Oh that this course were taken up among us!  
3. Take heed of names, such names as may occasion division: When one shall say I am of Paul, or I am of Apollos, or I am of Cephas, 1 Cor. 1.12. This was it that caused division among the Corinthians, and therefore the Apostle blamed them for it. It is reported of Luther, that he could not endure to have any one called a Lutheran, and that Erasmus should say, he hated such names as might cause divisions: we are all of Christ. I cannot here let slip some passages of holy Mr. Baine. May not one name serve the turn? What if there be some accessary differences, shall they be able to change the name? The better, not the greater part must give the denomination: Therefore it is lamentable to see how full the Christian world is of names importing difference; of Puritans, Formalists, Calvinists, Lutherans: 

●lt apostolus ●it a factiosis ●ominibus ●●ineamus. ●ar. in loc. ●●aine in the ●fe of Lu●her Ep. de ●lic.  
●rorsus odi ●ita dissiorum ●omina, Christi sumus omnes Eras. ●p. 2.  
●aine in eph. ●ap, 2. ver. 11. ●ag. 272. ●ptandum ●sset u●e me●io facesse●nt ista, Lu●heranorum, Zwing leano●um, Calvi●ianorum ●ognomenta, ●uae factionis ●otius quam ●raternae ●nionis insig. ●n a sunt ●avenant ep. and place, ad ●uraeam. Dr. Slater ●n loc.  
Multum pros●emus pacem habere, si non ●vellemus nos 〈◇〉 alio●um ●ictis et fact●●et quae ad cu●am nostram non, spectant ●ccupare.  
Tho a Kemp de ●mit●chr. l. ●. 〈◇〉 11. S. 1.   The Gentiles called the people of God one name, the people of God called them another; but let not us who are all his people have diversities of names one for another. And a little after he saith thus: These names are nought, they are breaches of the Commandment, and as they are bread of variance, so they cherish dissension, which is the viper that eateth through the bowels of the Church: It is the solace of the enemies, open or secret, let us therefore bury them. It was a custom formerly to brand honest men with the name of Puritans and Conformitants to make them the more odious, now we have other names, such as roundheads, Presbyterians, independents, Sectaries, and what for? Sure to make them the more odious to others; and doubtless there is much mischief in names; they set men at a greater distance than opinions do, and were but the names butted, the difference in opinions would either soon cease, or not be so great as now it seems to be: therefore avoid such names, as rather savour of faction than of brotherly union.  
4. Keep your Places and meddle with your own business, 1 Thes. 4.11. Study to be quiet, and to do your own business. Where the Apostle intimates, that to do our own business is the best way to quietness. But what is our own business? Whatsoever concerns us, within the compass of our general or personal Calling. If we would keep here, and would not be meddling in other mens matters, be playing the busy Bishops in others dioceses, we should have much more love. Did the Magistrate study to do his business in punishing offenders: Did the Minister study to do his business in preaching Christ, and winning souls. Did Citizens follow their callings, and look to their City affairs, we should quickly have more love and peace.  
5. Study farthel: Pride and self conceitedness destroy brotherly love Prov. 13.10. Onely by pride cometh contention. If there were no other cause, pride alone is cause enough to create contention in the world, but pride had an especial hand in it: I am a better man than he, of better estate in the world, of better parts, of longer standing, why should I be undervalued? Can I endure this? I cannot put it up. Is not this self and pride that pleads? But I beseech you, stand not upon terms, deny yourselves, and let contention cease. Let him that is the better man show himself to be so by stooping first. Prov. 20.3. It is an honour for a man to cease from strife. He is the most honourable man that seeks first after reconciliation; And there is no better way to procure or maintain love, than to love first, and to strive to outstrip one another in the reality of affection. It is the high commendation of Abraham( though he were the Elder person, and uncle also to Lot.) Yet he first offers and seeks after peace. 

Superbia un● et ere, sinc cujusquam alius subside contentiones et lights accendit. Cartw. in loc.  
Superbia causa est jurgiorum, dissentionum schismatum haere sum, litium, bellorum. C, a Lap. Honorificum est, reconciliationem quaerere quem prior poscit pacem hic sinc dubio magnanimus est. C. a Lap in loc. Nulla mayor provocatio ad amandum, quam praevenire amando. August. de la rudib. Sic Seneca. Sivis amaii, ama. lib. 1. Ep. 9. Babington in. loc.  
Hanos mutide sigamus, ut etiansi alter abaltero. aliquae in redissidiat said quae nox convelat fundamentum, illum tamen per capitem feramus. Zinch. di●ce, inrerduae Theo. Evangelici Bohemiae non obstante rituuns et opinionum quarundam differentia in communem fidei formulam unanimas conenerant. Par. Ire● cap. 18. ubi unitas est infidei fundamento, ibi non tolerantia modo, s●t et charitas christiana vigere debet inter partes quantumuis notorium defi●itumque jam esset, unam exillis aliquid stipulacum ex ignorantia vel infirmitate humana fundam●nto superstu. r●● Par. iron. cap. 12. Perk in Gal. 5. 1●.   Gen. 13.8. And Abraham said to Lot, Let there be no strife, I pray thee, between me and thee, and between my herd men and thy herd men, for we be brethren. Whereupon saith one, O pattern of wisdom, and all virtues, for all Noblemen, Gentlemen, and whosoever may say they be brethren either in nature, or in Christ and Religion! Shall we not observe it and follow it? Are we ashamed to be Abrahams? So wise, so meek, such lovers of concord and unity? Take heed that the God of Abraham, be not ashamed of us both here, and in his Kingdom for ever. Yet was Abraham a man, I warrant you, and had a sort of tall fellowes about him, that would stricke if he bad.( As you see when he went to rescue Lot from the furies of those that had taken him prisoner.) But Abraham will never show his manhood and might against his brother, his neighbour, his Kinsman. He defies that man-hood and stomach, he thinks nothing can be more reproachful to him, then to break such bonds of love, and to jar with such a person as is so near unto him. Would God we would mark it, and remember it. Let us never stand upon terms, but take the Apostles council. Phil. 2.3. Let nothing be done through strife or vain-glory, but in lowliness of mind, let each esteem other better then themselves.  
6. Love God and godliness, and then you will love the godly: though they be not of the same Judgements you are of, yet if you see the image of God stamped upon them, you cannot but love them: especially if the difference in judgement be but in some minus principales, they holding the head still; It is reported of the Bohemians, that notwithstanding the difference of some rites and opinions( of less moment) they could unanimously agree in the main, in matters of faith, in doctrinalls, or fundamentals. And Pareus layeth it down as his opinion, that where there is unity in the foundation of faith, there ought to be not only toleration, but also Christian love, though there should be some stubble built thereupon, either out of ignorance or human frailty,& Mr. Perkins speaks thus. An error in judgement in the foundation of Religion, is not to be tolerated; but if it be in some lesser matters, a toleration is to be used according to the rule of the Apostle. If ye be otherwise minded, God will reveal it, Phil. 3.15. When others see not that which we see, we must not presently condemn them, but tolerate their ignorance, till God reveal his truth to them. Let me add one passage more out of Mr. Baine. 
●●●e in Eph: 12.11.  It is piety( saith he) there is no more kissing of the main thing wherein we conspire, and mutual toleration of lesser matters, in which many are diversty minded: for in some cases toleration may be used without sin. So say I, in some cases some toleration may be used; the old Non-Conformists, did think they had hard measure that they were silenced, and may not others think so now upon the same ground.  

Ibid. ubi supra.  This I speak( as Mr. bain said) out of the simplicity of my judgement, not to give the least wipe on the one side, or to insinuate on the other. All I drive at is this; that there might be love, where there is aliquid Christi, something of Christ: And sure did we love Christ more, we should love Christians more then we do. If we love a man, we love his picture, though perhaps some dust be fallen upon it: there is no more lively picture of Christ, than a Christian, though there may have fallen some dusty opinion upon him, which will not easily or suddenly be wiped off; yet you may see the resemblance of Christ upon him: 
Non potest unus diligi siue altero. Gorram in loc.  therefore if you love Christ you cannot but love him. It is said, 1 John 4.21. he who loves God must love his brother also: you cannot love the one, but you must love the other, 1 John 5.1. every one that loveth him that begot, loveth him also that is begotten of him, that you may then love one another, labour to love God and godliness. Thus we have done with the expedients or helps.  
Thirdly, I come now to press it home by way of motive And I shall only use this one motive that lies in the Text, to wit, the example of Christ. Walk in love, as Christ hath loved us.  
1. Note here, That Christ is a Christians example. John 13.15. I have given you an example that ye should do as I have done to you. But  
2. Note also that Christ hath dearly loved us.  
Here I would have you to consider 3 things.  

1. The person loving, that is, Christ.  
2. The persons loved, Us.  
3. The manner how he expressed his love, and hath given himself for us, &c.   
First. The person loving, is Jesus Christ, who was God, a mighty God, the everlasting Father, the Prince of Peace: he that created the world, John 1.3. All things were made by him, by whom all things consist: he who was King of Kings, and Lord of Lords: In whom were hide all the treasures of wisdom and knowledge: and one that was pure and spotless, there was no guile found in him, one that was infinitely above all Creatures. This is the person loving.  
Secondly, Consider the persons loved us, a company of poor worms, very dust, such as could deserve no love at his hand, a company of deformed persons, no way amiable, Ezek. 16.5.6. thou wast cast out to the loathing of thy person, and when I passed by thee, and saw thee polluted in thy blood: I said unto thee when thou wast in thy blood, live; yea, I said unto thee when thou wast in thy blood, live; for Christ to look upon us when we are such loathsome objects, to pitty us, to cast his love upon us, when all over polluted with noisome filthiness of flesh and spirit, this is admirable. Nay we shall find Christ love even his enemies. Rom. 5.8. God commendeth his love towards us, in that while we were yet sinners, Christ dyed for us. ver. 10. Yea when we were enemies. Now that Christ, so great, so good, should love us, so vain, so vile, is not this worthy consideration.  
Thirdly, Let us consider the manner how he expressed his love, this you have in these words, And hath given himself for us an Offering and a Sacrifice: Christ expressed his love by offering, 
{αβγδ} significat sacrificium cru●tum, Zanch in loc.  by sacrificing himself for us: Here wee have cause to consider of the great sufferings of Christ,( for the word that is here rendered Sacrifice, signifies a bloody or cruel sacrifice.)  
His sufferings were 

1. external.  
2. internal.    
First, Let us consider his external or bodily sufferings. Besides his hunger, thirst, weariness, and such like bodily infirmities, you know that he dyed: And that 

1. A shameful Death.  
2. An accursed Death.  
3. A painful Death.    
1. Jesus Christ dyed a shameful death, he dyed as a Malefactor, 
Vide Smith on the creed.  among Malefactors, and yet innocent. Isay 53.12. He was numbered with transgressors. Crucified between two thieves, as if he had been the Captain or chief over them, yet the Apostle faith. 1 Pet. 2.22. He did no sin, neither was guile found in his mouth, though he were slaughtered, yet he was a Lamb without blemish, and without spot.  
2. Jesus Christ dyed an accursed death, and that not only according to mans conceit or opinion, but according to the decree of the divine law. Deut. 21.23. He that is hanged, is accursed of God. Which the Apostle brings in applying it to Christ. Gal. 3.13. Who was made a curse for us: for it is written, cursed is every one that hangeth on the three.  
3. Jesus Christ dyed a painful death, and this will appear in several particulars. 1. He was scourged, Mat. 27.26. 
{αβγδ}.  When he had scourged Jesus he delivered him to be crucified: 
Supplicium ●erbissimum ● cum sum●is doloribus ●onjunctum. ●u●a in mem ●●is moxime ●ervosis et ●xquisito sen●i praeditis ●cilicit mani●us et pedi●us confix●s Synop●s pure. Theol. dis. 27. the p 5.  This scourging was painful; for Christ was not scourged virgâ with a rod, but flagello with a whip or scourge, which pierced the more, and put him to much pain. 2. His head was crwoned with thorns. Mat. 27.29. They plaited a Crown of thorns and put it upon his head. These thorns pierced his temples, and this must needs aggravate his pain and misery. 3. His hands and feet were nailed, which was very grievous, for those members being full of nerves and sinews, they feel torture so much the more. 4. He dyed a lingering death, sudden death is not so painful as a lingering death: to be dying, but not dead, is painful indeed. When he was nailed to the cross, he was not presently dead: you know the thieves could talk after they were crucified: this death then was lingering, and so very painful. Thus you have a hint of his bodily sufferings.  
Secondly, let us consider his inward soul sufferings, and these we shall look upon under three heads.  

1. Temptations.  
2. sense of Warth.  
3. Disertions.   
1. Consider what temptations he lay under, as soon as he was baptized and set a part for his office, satan tempted him, mat. 4. But now he being ready to depart the world, 
{αβγδ}.  and to complete his conquest, satan set upon him with fresh force, this was in his Agony, Luke 22.44. For Agony is a strife or hot contest, which Christ had now in his soul, with the devil and all the powers of hell.  
2. Consider what sense of wrath he went under, he was wont always to have his Father smiling on him; now he finds him frowning on him, discovering nothing but anger and wrath. On him was laid the iniquity of us all, and the wrath that was due to all the elect for all their sin; If Gods wrath be kindled against a soul but a little, it cannot bear it: how then can it bear extreme wrath? yet all this Christ bears, even all the wrath that the Father had to lay upon all the elect: yea and he cries out, John 19.28. I thirst. That is, I thirst after the salvation of poor sinners; I thirst after more wrath, if there be any more to be charged upon them; I thirst, to have it laid upon me; and then, when there was no more to be laid upon him, 
trap in John 19.30.  he cries out, {αβγδ} It is finished, he would not off the cross till all were done, and then, he gave up the Ghost.  
3. Consider what desertions he lay under, All comfort was gone, God seemed to have forsaken him, mat. 27.46. He cried with a loud voice saying, Eli, Eli, Lamasabachthani, My God, my God, why hast thou forsaken me? Let misery be never so great, yet if we enjoy the presence of God, it will make amends for all: hell would be no hell, if we might enjoy Gods comfortable presence there: so let outward enjoyments be never so great, yet without the presence of God they are nothing: heaven would be no heaven, if the comfortable presence of God could not be enjoyed there. Here was Christs misery; Judas betrays, Pilate condemns, the Jews crucify, and to make up the measure, God forsakes ●im too. Oh what a sad thing was this!  
Now, let us put all these together, and we must needs conclude, that Christ loves us dearly. Jesus Christ the son of God in whom was no iniquity; looks upon us polluted creatures, that were his enemies; and is contented to suffer a shameful, accursed, painful death, and to be tempted of satan, to feel the great wrath of his Father and to be forsaken of him also, and all this to do us good, that we might escape these things: Oh inexpressible love!  
If Christ love us dearly, then let us love him entirely; we are not worthy of his love, but he is worthy of ours. Did he so love us, as to give himself for us, and shall we not so love him, as to give ourselves to him? I beseech you by the mercies of God, by the love of Christ, that ye present yourselves a living sacrifice to him: Oh that this love of Christ to us might constrain us to do, or suffer any thing for him!  
Did Christ so great, so good; show such love to us, so weak so unworthy? and shall not we love one another? Did he that is God so holy, show such great love to man so unholy, and shall not we love one another? 
Deus dilexit, cum homo non sit, ergo magis amorem debet homo homini art. in loc.  Did he that is so high above us, love us so low, so inferior to him, and shall not we that are equals love one another? Did Christ give himself for us when we were enemies, and shall not we love one another, whom he calls friends? Doth Christ love all that are godly, and shall not all that ●re godly love one another? This is the Apostles argument, 1 John 4.11 If God so loved us, we ought also to love one another. Oh that it might be a prevailing argument with us, that it might have such a power over us, as to persuade us to observe the text, To walk in Love, as Christ hath eved us.  
FINIS.   

A Postscript to the Reader.  
Courteous Reader, The printer, having not been so careful, as he should have been, thou wise be troubled with, defects, redundancies, and mistakes too many, in points, letters, and words; and that not only in the Margin,( as pag. 3. {αβγδ} three times together, and mistakes of Authors names, as pag. 5. Apet. for Arct. or Aretius) but also in the text, as in Epist, of the author to the Reader, pag. 2 line 7, honest, red earnest, Cum multis aliis. Neither are the marginal quotations so properly placed as they should be. All which, thou art desired to impute to the Printer, not to the Author, who is as much troubled at it, as thou canst be. Farewell.