whereby the soule in a spirituall manner doth rest and settle it selfe in the liking and approbation of a Christian man as he is a Christian and according to the excellency of a Christian When therefore in our hearts and soules wee are quietly and fully possessed with the liking and embracing of any of our fellow members and brethren in Christ according to their worth and dignity as they are Christians then doe wee loue them indeed spiritually and as Christians ought to loue one another I say not when we loue and like them as they are men thus and thus be friended thus enriched thus enobled thus outwardly beautified or accomplish'd for this is carnall and partiall loue But when wee louingly regard them as they are Christians considering the spirituall excellency of them in Christ and knowing that diuine perfection which is in Christ for them and in them in some measure as the Apostle speaketh and 2. Pet. 1. 4. accordingly fixing our affections on them and highly esteeming and heartily louing them as God doth both vs and them for Christs sake This this is true Christian spirituall loue that loue which our Sauiour here requireth the which as a golden chaine consisteth of these three linkes the good-will of Threefold cord of charity Bernard the heart the good word of the mouth and the good worke of the hand Triplex enim funiculus charitatis beneuolentia in corde benedictio in ore beneficentia in mann As Bernard well obserueth Wherfore he which in this manner tenderly affecteth his Christian Brethren whatsoeuer they be for outward respects that hee can vnfainedly wish well vnto them in his heart as Moses did vnto the Israelites Exod. Exod. 32. 32 1. Sam. 19. 4. 32. blesse them with his mouth and speake good of them as Ionathan did of Dauid 1. Sam. 19. and can bee willing according to his abilitie to helpe and relieue them in their necessitie as Nehemiah did Nehem. 5. 8. 9. 10. the Iewes by lending to them both corne and money freely in the time of extremitie Nehemiah 5. 10. and all this for Christianities sake he doth rightly and in truth loue them as Christ hath prescribed and in what measure any of vs shall so doe in the same degree we haue obtained that spiritual amity and are possessed of that Christian charity which Christ Iesus doth by so many Commandements as it were extort and with an holy kind of violence wring from vs. Vse 1 Now to make some vse and application of that which hath beene taught First mee thinketh this should strike a terror into vs and make vs all both to blush forshame and sigh for sorrow sith wee haue been so cold and frozen as it were in the performance of this duty of mutuall loue which Christ with such vrgent vehemency doth so often require at our hands Did hee he I say the totall of our loue the hight of our hope the vtmost of our feare the way neuer erring the truth neuer fayling the life neuer ending so precisely prescribe vnto vs the way to loue in truth that we might attaine to life and haue we as the wise man speaketh Ioh. 14. 6. in the error or forwardnesse of life sought death haue wee so much forgotten and neglected or most sparingly practised that lesson of loue which he so abundantly commended vnto vs by precept and the example of his whole life Here then is matter of bewailing and lamenting for the best of vs to consider how we haue beene failing or fainting in this duty and how wee haue come farre short of discharging that charge which Christ hath laid on vs. We cannot deny but Christians are most deare vnto the Lord yet who of vs made them so deare vnto himselfe wee cannot but confesse that wee are tied vnto them many waies and that most strongly but yet whose heart doth so fully embrace them whose hart doth so rest it felfe in the liking of them as they are Christians may not the best say that his affections are strongly setled on such such rather as they bee his friends or kinsfolke his Creditors or Benefactors then as they are good men good Christians and the friends of Christ Iesus If any bee so farre gone that they dare deny this for you shall haue those which neuer had any loue or came neere the dwelling place thereof most ful of boasting that they loue their neighbours as themselues spectemur agendo Let vs come to the trial and make enquiry of our loue by the effects and our common dealing and daily practise will soone conuince vs of the contrary My little children saith Saint Ioh. 1. Ioh. 3. 18. Let vs not loue in word or tongue only for this lip-labour wordy loue is not worthy the name of loue but in deede and truth Well then in Greg. in mor. Neâ—â—â— aliquem amat quâ—m non vult esse meliorem truth and by our deedes let vs in particular by our selues examine our owne soules how wee haue loued our Christian brethren and what seruice wee haue done vnto them for Christs sake What haue wee been desirous that our neighbours amongst whom we dwell or others with whom wee haue conuersed and had comerce and acquaintance should bee the better for vs haue wee left among them some tokens of our goodnes some monuments of our godlinesse haue wee refreshed them in their neede with the sweete sauour of our kindnesse gentlenesse mercifulnesse haue wee beene content that some portion of their sorrowes and disastrous fortunes should be laide on the shoulders of our friendshippe that thereby wee might alleuiate and lesson their weight least they should otherwise sinke vnder the burthen of their wants and woes haue wee in causes of extremitie holpen them by our counsell sustained them by our comfort supplied their necessities by the superfluity of our wealth supported their decaying estate by our credit and countenance haue wee endured much trouble and trauell for their sakes and yet thinke no labor too much to do them good because they are the members of Christ these are buddes blossomes and fruites of Christian loue indeede for true loue as it maketh vs to grieue when the person beloued is decaied in estate or despised so it maketh vs to vse all good meanes for his vpbearing and to reioyce when we see him benefited or aduanced But where is this loue become now when as a number of those that bee accounted and wee must hope are indeed Christians thogh very weake ones doe make their owne profit pleasure and preferment the end of all their doings dealings and endeauours yea â— Phil. 21. when as the most of those which professe Christianity thinke all their riches little enough to feede their fancie to satisfie their pleasure to maintaine their pride and not a penny in a pound bestowed on the poore members of Christ Iesus when by experience we find all their time to be little enough to follow
or else out of the store thereof the lipps will vtter it and from the abundance of the heart speake abundantly To be short the spirituall good of those with whom the righteous man liueth and whom he loueth taketh vp a chiefe room in his affections hee seeketh their conversion and saluation this is an imployment worthy his loue his labour his prayers his paines Herein hee sheweth himselfe the childe of God and his wishes accord with Gods Oh saith the Lord Deut 5. that there were in Deut 5. 25. my people an heart to feare me Oh saith the righteous christian that there were in my frends kinsfolke neighbors and acquaintance an heart to feare the Lord and keepe his commandments that it might goe well with them Would to God saith Moses Numb 11 all Gods people were Prophets and Numb 11. 29. Paul Act 26. wisheth that not onely Acts 26. 29. Festus the President and Agrippa the King but all that heard him were as he was not in bands and captiuitie but in grace and christianitie Seldome shall you heare these or the like voyces amongst worldlings I wish others were as rich as I as learned as I and in as good credit as I am for these things make men earthly-minded base selfe-louers and priuately affected but grace and holinesse is of an excellent royall nature and enlargeth the heart wherein it is with such loue to other men that nothing more contents the righteous man then to make others as good as himselfe and to see them goe in his Masters heauenly liuery Hee taketh heede to himselfe hee taketh care of others tanquam sidus clarum beneficum as the Sunne in the firmament is beneficiall to all Vse 1 Wherefore to make some vse of this point Rouze vp your selues ô yee Christians which heare me this day vp and be doing and the Lord will be with you suffer not this doctrine to passe vnregarded vnpractised but as you would be accounted the holy and righteous seruants of the Lord quickned and enlived with the spirit of grace and power of godlinesse so shew your selues to bee such by communicating the good graces you haue receiued to the benefit of others lay aside all hypocrisie in seeming to be what you are not remoue all slothfulnes in not appearing to be what you are and as the elect of God put on the bowells of mercy and with cheerefulnes and alacritie spend those talents wherewith God hath enriched you and adventure them for your Masters best advantage and vse your gifts as Dauid Psalm fitted for the good of all which may be or desire to be benefited by them Bee not spare in spending what God hath been bountifull in bestowing make knowne your selues to be not onely like the good tree which bringeth forth its owne good fruit in due season but like the fire and Psal 1. 3. the fire non in silice sed in sinu not in the flint which will hardly bee beaten out but in the bosome which cannot be concealed but will soone shew it selfe and hauing matter to worke vpon will send out a flaming light to direct and comfort others O consider from what misery by nature you your selues are freed and to what an excellent estate by grace yee are translated and be not so thanklesse to the authour of your happinesse or hard hearted to the good of your brethren as to neglect to pay to either what you doe owe them You owe glory to God for his manifold mercies vouchsafed vnto you and the greatest thing wherein you can glorifie him is to be the meanes of drawing others to his kingdome you owe loue vnto your brethren and the greatest thing wherein you can shew this loue is to seeke their freedom out of the bands of sinne and Sathan and to bee instruments of sauing their soules O set then close to this worke vse all the good means of prayer counsell conference comfort and admonition and commit the successe vnto God Petitur avobis cura non curatio as Bernard speaketh God requireth Bern lib. 4. consider not at your hands that you should cure your brethren for that is his immediate worke Hebr 13. but that you should care for them and doe what in you lyeth to procure not only their temporall but especially their spirituall and eternall good Blessed and beloued Christians wee are all and ought to bee one anothers keepers and it was but Cain a murtherer which made question to the contrary Gen. 4. Gen 4. 9. Wherefore as brethren sonnes of the same Father seruant◠to the same Master heires of the same promise fellow-trauellers bound for the same countrey let vs make on an other partakers both of our temporall goods according to the rule of Salomon Prov 5. Let thy Prov 5. 16. fountaine flow forth and thy riuers in the streetes and especially of our spirituall graces instructing counselling comforting and aedifying one an other in an holy faith and godly life It is a true saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good man is a common good Oh then let vs shew our selues to be such good men and louing Christians indeed leauing behind vs in all plaees where wee liue and haue to doe some tokens of our goodnesse some monuments of our godlines some sweet sauour of our virtues especially as occasion is now giuen let vs expresse our bounty for a common good namely in furthering by our willing contribution therevnto the honorable plantation of Virginia for the reducing Virginia of pagans vnto Christianitie and the praise-worthy erection of the Colledge of Controuersies Chelsey for the speedier refuting of the errors and repressing of the insolencies of malignant popish aduersaries Those worthies which are imployed in these famous workes cry vnto vs as the Angell of Macedonia did vnto Paul Come and helpe vs. Let vs then be helpfull Act 16. 9. vnto them and as profitable members in the Bee-hiue of christs Church let vs bring by our loue our largesse by our prayers paines or practise wax or hony therevnto for the benefit of many and not be like those haughty vngentle spirits in whom the grosse humours of pride and couetousnes haue bred such an obstruction of liberalitie and kindnes that neither good workes nor gracious words at all proceed from them Solon in Plutarch in moral Plutarch made a law that if any one had digged 20 foote deepe in his owne ground and found no water his neighbour should permit him to draw water out of his Well Doe then such and such men labour to liue and endeuour to learne and yet want some maintenance and learning which God in some greater measure hath afforded vs why then we are bound to giue vnto them of that little which we haue and to teach them of that little which we know and to doe them what good wee can if we doe God will reward vs if we doe not the heathen man will rise vp in iudgement against
This this Fathers and Brethren is a sore which had neede to bee deepely launced I would to God it might this day begin to be cured In hope whereof and in hearty prayer for the same I passe ouer this vnrelishing reproofe of wilfull and vnskilfull ministers and passe to the second good quality implement or ornament required in euery godly Pastor to wit faithfulnesse 2. Faithfulnes which importeth both sedulity in respect of the matter taught that we should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 5. laborious in the word and 1 Tim. 5. 17. doctrine and sincerity in the manner of teaching that we should not bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hucksterers of the word 2 Cor. 2. Either adding 2 Cor. 2. 17. thereto or distracting there from or adulterating the sence thereof He that hath my word saith the Lord by the Prophet Ieremy chap. 23. let Ier. 23. 28. him speake my worde faithfully for what is the chaffe to the wheat saith the Lord The trueth then not lyes Scriptures not fables the precepts and worde of God not the dreames and dotages of men are to be spoken and the word of God is to be deliuered as the word not 1 Pet. 4. 11. cockishly corruptedly or vnfruitfully but grauely modestly piously profitably as the religious silence of the people the reuerence of the place and the greatnesse of our office doth require Of this faithfulnesse both in respect of the matter and manner S. Paul shewed himselfe an excellent patterne not onely teaching openly and in euery house Acts 20. ther 's his industry Acts 20. 20. but in declaration of the truth approuing himselfe to euery mans conscience in the sight of God 2 Cor. 4. there 's his sincerity 2 Cor. 4. 2. which hauing thus carefully practised himselfe he giueth the same in charge to Timothy with a seuere 2 Tim. 4. 2. kinde of adiuration charging him before God and Iesus Christ the Iudge of quick and dead to preach the word in season and out of season in season volentibus propitijs for aworde in due season is like apples of gold in pictures of siluer Prou. 25. out of season nolentibus Prov 25. 11. iratis for charit as ad saluandum est violenta charity is earnest to saue all And the like charge doth Sen 55. 11. ep our Sauior with a thrice ingeminated expostulation giue vnto Saint Peter Iohn 21. If thou louest mee Iohn 21. If thou louest mee If thou louest mee Feed feed feed my sheepe my lambes my flocke Whereupon S. Bernard sweetly Si me ames Bern. plusquam tua plusquam tuos plusquā te pasce oues meas pasce agnos meos pasce in pascuis pinguibus vbi est copia alimoniae ibi in docendo assiduitatem pasce in pascuis salutaribus ne inficiantur tabe hic in docendo sinceritatem pasce in pascuis discriminatis vt oues in gramine adulto laetiori agnelli in tenera molliori herba exspatientur hic in docendo prudentiam postulat I know how the time passeth and to whome I speak and therefore forbeare englishing And the same charge with a statute of addition S. Peter cōmendeth to al his successors to all faithfull Pastors 1 Pet. 5. saying feed non dicit 1 Pet. 5. 2. Beza in Locū saith Beza offerte pro viuis mortuis peregrina lingua centones male consutos cantillata But pascite feed not your flocke but the flock of God which dependeth vpon you caring for it not by constraint but willingly not for filthy lucre but of a ready minde not as domineering ouer Gods heritage but exhibiting your selues patternes of wel-doing to the flocke Vse Which duety of faithfulnesse and watchfulnesse infeeding defending attending Christs flocke sith it is so often and earnestly charged vpon all that are ministers of the Gospell what then remaineth as a portion for faithlesse Pastors that receiue Gods wages and doe not his worke For faithlesse Captaines that receiue the Lords pay and fight not his battailes but the doung of disgrace doom of woe Woe vnto the shepheards which cloath themselues with the wooll and feed not the sheep Ezek. Ezek. 34. 2. 3. 4 34. which see the flocke to putrifie and yet haue salt and sauour them not to faint and yet haue Wine and comfort them not to wander and yet haue light and guide them not to bee besieged of sinne and Sathan and yet see the danger and warne them not to bee euen hungerstarued and yet haue bread and refresh them not If such as preach not in conscience of their wants are to bee reprooued then those which for want of conscience rather then knowledge remaine dumb and open not their mouths are more deepely to bee censured Woe vnto me saith S. Paul 1 Cor. 1 Cor. 9. 16 9. if I preach not the Gospell for why a necessity is laid vpon mee◠and is it not likewise on you Fathers on you Brethren on vs al◠Ministers Yes surely Vt discamu◠inuit at nos veritatis suauitas vt doceamus cogit nos charitatis officij necessitas Whereunto that earnes◠exhortation of Saint Bernard in ser Bern ser 76. in Cant. 76. mainely tendeth Attendite pretioso deposito quod vobis concreditum est ciuitas Dei est vigilate ad custodiā◠sponsa studete ornatui oues attendit◠pastui educite è lacu miseriae conducite perviam iustitiae perducite ad pascula Vitae Vse 2 Wherefore farre bee i◠from vs beloued to suffer our Ardens post gifts to bee wrapped vp in an idle braine without practise as Goliah◠sword was in a cloath without vse 1 Sam. 21. or to suffer the fountaine of our knowledge like Labans well 1. Sam. 21. 9. to bee shut vp with a great stone of security or saturity as some doe which make the Court with Diotrephes or the Vniuersity with Cleanthes a sanctuary for their idlenes and non-residency Rather let vs stir vp 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S. Paul aduiseth 2 Tim. 1. 6. Timothy and euen blow vp with a paire of bellowes as the originall importeth the graces of God in vs and striue to shew our selues truly learned and to the flocke of Christ truly louing by truely labouring in the diligent instruction and edification thereof labouring so to nourish infants with playnnes that wee deny not to feede great ones with profoundnesse descending so in our ordinary doctrine to the meanest capacity that at somtimes we speake aloft as beseemeth Gods Maiesty so vsing a sanctified kinde of sauce to succour some mens weaknesse vpon extraordinary occasion that at most times our spirituall prouision bee fitted for the better appetites of the whole congregation Beleeue me brethren idlenesse in action argueth emptines in affection and I leaue you to iudge what he is that hath an head full of learning and a mouth full of nothing sure am I that hee can
hardly be said to haue the spirit of grace in his heart which beeing a Minister and learned too hath no worde of Prophecy at all in his mouth From which fearefull censure that we Fathers Brethren may be freed let vs hereunto bend all our studies and extend the vttermost of our endeuours both by our diligence and faithfulnesse in dispensing the word by our discretion and wel aduisednesse in handling the worde by our obedience and carefulnesse in framing our liues according to the worde to shew our selues gratious Ministers And that wee may be compleat as farre as is competent to humane frailtie to our skilfulnesse and dexterity to our faithfulnesse and sincerity In the third and last place zeale 3. Zeale and feruent constancy must also bee adioyned which by the rod of correction that was reserued in the Arke of the Testament with the Manna of refection and Tables Exod. 37. of direction is liuely prefigured and by Gregory in his pastoralls Lib. 2. past c. 6. plainely intended h. v. sit districtio virgae quae feriat consolatio baculi qui sustentet sit pâ—etas sed non plus quam expedit parcens sit zelus sed non immoderatè saeuiens where he requireth in euery Minister as well a zealous disposition as a pious affection And what else was signified by the donation of the Holy Ghost in fiery clouen tongues but a zealous hot and piercing ministry such as will enter into and quicken the hearts of Gods children and like a purseuant dispatchd from heauen will attach a wicked man by the shoulder yea and catch him by the bosome too vnlesse hee amend I confesse there is no working in mettals without very hot fires nor in distillations without soft slow fires yet there is fire in both for else how should the one bee melted and the other distilled So in truth there ought to be the fire of zeale more or lesse in all Gods ministers and the more the better if discreet As for that vnâ—â—screet zeale of those which can endure nothing read or said or sung but what agreeth with the consonants of their precise Alphabet which wrangle about formes and shadowes cauill about ceremonies and slight the Sermons and censure the persons of those which will not do the like making the Pulpit often-times a Pasquill to ease their spleenes and to traduce superiors I account it to be schismaticall But the zeale of godly Pastors which with a good conscience in Gods cause for the good of his people are as earnest in the pursuit of sinne as Eleazar was of the Philistims 2. Sam 23. cleaning 2. Sam 23. 10. as fast in their hearts to the word as his hand claue to his sword I both loue and approue as spirituall Such was the zeale of the Prophet Dauid Psal 69. where he saith the Psal 69. 10. zeale of Gods house had euen consumed him Such the zeale of S. Peter when hee so pricked the hearts of his hearers with the razor of the word that they came to him and the rest of the Apostles with weeping eyes and mournefull voyces saying Men and brethren what shall we doe that we may bee saued Acts 2. Such the zeale of Acts 2. 37. Iohn the Baptist when he so pierced the hearts of his hearers by his powerfull preaching of repentance Luk. 3. that they came to him by Luk 3. 4. seuerall companies according to their seuerall callings as so many wounded souldiers to a Chirurgian saying What shall we doe then what shall wee doe Such likewise was the zeale of S. Paul Acts 24. Acts 24. 26. when preaching of righteousnesse temperance and the iudgement to come hee made the bribe-taking Gouernour Foelix if not to blush for shame yet to tremble and shudder for feare O let vs Fathers and Brethren whether wee be young as Samuel and Timothy or old as Paul and Eli whether we haue ten or fiue or two Talents striue to attaine the like zealous vehemency and to expresse the like godly earnestnes in our effectuall preaching not onely in obscure Bethania our priuate Parishes but also in eminent Ierusalem in more publique places if wee be called therevnto What if the mountaines being touched doe smoake what if greatnes being taxed for want of goodnesse doe fume fret swell sweat what if for rebuking of sinne iustly yee be depraued and maligned vniustly yet dicatur veritas rumpatur invidia Rebuke saith S. Paul them that â— Tim 5. 20. sinne openly euen to their face that the rest which are witnesses hereof may stand in awe and feare It becommeth not those free and ingenuous spirits to whom Christ hath committed the dispensation of his glorious gospell to feare the face of man to be dulled daunted dispirited Be wee then what wee ought to be not onely luciferi as Bern. Bernard speaketh scientia fulgeÌ„tes hauing some lights of knowledg in our heads but also igniferi zelo flagrantes hauing the fire of true zeale in our hearts And that our discourses be not weakned by vngraciousnesse or by any dullnes and flatnesse of spirit and so proue like morall philosophie Lectures and the collations of the Scribes and Pharises cold and comfortles let vs ioyne with our doctrine generall exhortation and to our exhortation adde particular application and in our application speake home to the conscience and vse a feruent feeling affection To conclude as skilfull faithfull and zealous pastors our ioynt care and study must be that our Sermons and publike meditations may so well be sorted that the loue of truth conceiuing them the truth of iudgement forming and framing them variety of learning amplifying and exemplifying them modesty of stile and distinct vtterance deliuering them the plaine and powerfull euidence of the spirit may be seene in them the congregation may vnderstand them feele the benefit of them receiue instruction and comfort by them This this is to be worthy preaching pastors of whom it may bee truely said that the Holy Ghost hath made them Ouer-seers Which title of ouer-seeing Ouer-seers and superintendency importing the dignitie of Ministers should now bee considered But on your patience I haue already too much presumed and therefore will reserue this taske for some other time and place In the meane time let vs all make our retreit to the throne of Grace beseeching Almighty God to multiply his graces vpon vs all that at all times in all places amongst all persons we may behaue our selues as faithfull and zealous Ministers of the gospell of grace and in the midst of our ouer-seeing and ruling here may remember our account and reckoning hereafter and so passe the time of our dwelling here in his feare that when wee shall passe from this earthly habitation to an heauenly in his louing fauour wee may be brought in peace with a good report especially a good conscience to the bed of the graue that after the sleepe of death in
a man without loue is as a dead Carkasse without life or like to a swoln arme or legge that must be wrapped vp and couered and tenderly touched but when it commeth to the vse it will not it cannot sturre it doth vs no seruice Wherefore as any man desires to approoue himselfe a fruitfull branch of Christ the true Vine or would that his life should be officious or beneficiall for the vse commodity of Christians yea for the glory and seruice of God so let him striue to store vp in his soule this rich treasure of Christian loue which as an odoriferous perfume smelleth a far off and causeth a sweet sent where it is not seene or rather as the eye of the soule charitas enim oculus mentis Greg. in mor. is quickned in espying out all occasions and oportunities of doing good to others It is not like to fire in the flint which can hardly be stricken out but like fire in the Amor non est ignis in filice sed in sinu bosome which cannot be concealed This will make vs in all cases and in all places to open our selues to our friends and to deale friendly and faithfully in the affaires of them which we doe affect and to helpe them by counsell to comfort them in griefe to succor them what wee may in the sundry disasters of fortune which daily and casually occurre as Ionathan dealt 1 Sam. 19. and 20. chap. with Dauid And to shut vp this reason Loue it is alone which makes vs all one This makes vs vigilant to pry out euery occasion wise and prudent to see euery opportunity painefull and diligent to take any labour cheerefull to vndergoe any trauaile or trouble constant indefatigable in going through any businesse for the bettering and benefiting of each other If therefore we would not be which it is a shame any Christian should bee as stocks and Images which stand in a wall and do nothing let vs labour for loue which will both set vs a worke and get vs wages make vs seruiceable to each other on earth and aduance vs hereafter to be Saints in Heauen according to that Charit as est viaticum in mundo No Thesaurus in coelo and this is the third reason why Christians should be the more willingly obedient to Christ commandement of Louing one another Reason 4 The fourth and last reason is because Christian loue preuenteth many mischiefes and inconueniences and meeteth with many harmefull prankes to hinder them and cut them off whereunto wee would otherwise breake foorth to our after griefe and our brethrens hurt it whippeth anger malice enuie out of the heart as Christ did the prophane Marchandizers out of the Temple Iohn 2. It stoppeth â—oh 2. 14. v. the course of ill violent passions it maketh them to turne saile or come vnder the Lee It causeth the proudest man to stoupe the chollericke man to bee calme the niggerdest man to be liberall so far forth as it possesseth them or it is possessed by them in any degree This stinteth strifes and contentions musleth vp censurings and backbitings blotteth out murrings and repinings and keepeth the heart from thinking the mind from conceiuing the tongue from speaking the hand from acting any thing which is euill and therefore is rightly compared to the herbe panacaea or to the generall medicines of the Phisitians called panchresta which are good for all assaies accomodable to euery disease Pliny Saint Austin of purpose speaking August de laud char hereof saith thus Charitas est mors criminum vita virtutum gluten animarum quae diuisa vnit confusa ordinat inequalia sociat imperfecta consummat i. Charitie and loue is the very death and queller of vice the life and cherisher of vertue the glue and as it were the sodder of the soules and affections of Christians It vniteth things diuided putteth in order things confused matcheth and consorteth things vnequall and consummateth things vnperfected In a word loue is the fulfilling of the Law the complement of Christianitie Rom. 13. 18. Coloss 3. 14. and the band of perfection the friend of a good conscience the companion of a liuely faith the prouoker of good words the promoter of good workes the throne of God in earth the delight of God in heauen Loue speaketh with the tongue of euery vertue 1. Ioh. 4. 16. Pitty biddeth thee to succour the penurious and indigent Iustice biddeth thee to giue euerie man his owne and not to wrong the impotent Patience biddeth thee to suffer Mercy biddeth thee to forgiue to helpe and relieue others But the voice of Christian loue commandeth all these A coward inflamed with this holy spark of heauenly fire banisheth feare becommeth valiant and manfull The couetous oppressour commanded by the imperious resolution of loue becommeth liberall and bountifull The ambitious Tyrant mollified hereby becommeth humble meeke and mercifull so true is that saying Amor Aug. de ciâ—â—â— Dei l. 〈…〉 meus pondus meum illo ferer quocunque feror My loue is my loadstone where it setteth mee there am I fixed whither it leadeth me thither am I carried so that to close vp this point Hee that hath much loue doth least harme and most good he that hath little loue doth more harme and lesse good and where no loue is this is nothing but harme and no good at all Whereof I may say as Abraham Gen. 20. 11. did of Abimelechs house Lo Iereah Eclohim baernacon the feare of God is not in this place But on the contrarie where loue dwelleth I may conclude thereof as Ezekiell doth Ezek. 47. 35. his prophesie Iehouah Shammah God is there Not to stand longer on the point you may see now by these proofes and reasons it is most plaine that spirituall Christian loue is a duty most requisite and necessarie to be exercised amongst Christians if euer wee will be like God our Father who is the God of loue or like vnto our profession which is the communion of Saints and the profession of loue or decline from euill and doe good 1. Cor. 13. which are the properties of loue Now very briefly before wee discend to the vse of this doctrine Definition of loue and come to the application let vs consider what this loue is which will worke such wonders bring men to such perfection Loue in briefe is an affection of the soule by which it doth settle it selfe in the liking of a good thing according to the kind and degree thereof or loue is that power of the heart whereby it doth rest it selfe in the approbation and liking of that which is good in its kind and according to the degree of goodnesse therein Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to loue is by the Greekes deriued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from resting it selfe quieted and contented with the thing beloued So then spirituall loue is an holy affection of the Spirituall loue soule
their delights their bowling dycing carding hawking hunting and not an hower in the weeke to bee spent for the good of poore Christians either in relieuing their wants or in redressing their wrongs When all their mony is little enough to make bargaines to purchase land to chest vp in their Treasurie or to set foorth to vsurie and not a shilling in the hundred imploied for the vse and benefit of their needy neighbours or distressed brethren Nay is it not almost euery where come so to passe that a wanton Gallant or rich Glutton though he be an open prophane man and a knowne Whore-master Drunkard or blaspheming Swaggerer shall yet haue more kinde entertainment at our house and better vsage at our hands than the best Christian being of meane estate and in some manner of want Are we not for the most part caried as the blinde world is with that squint-ey'd partialitie so much condemned by the Apostle Iam. 2. Iam. 2. 2. Let one come in with a gold ring on his finger in gorgious apparel we vse him with passing kindnesse a chaire and a cushion presently you are heartily welcome I am glad to see you well the best cheer the best lodging the best attendance all is too little much adoe and more then needeth But let a poore Christian come to craue helpe at neede either the fatherlesse for releife being distressed or the Widdow for iustice or right being oppressed a scornefull eye a short answere cold comfort a neere hand a needy reward all is too much little done for such and that as good as nothing Is not this the common fashion and the corrupt affection of the most of vs O my brethren beloued in Christ Iesus is this to loue one another with a true Christian loue as Christ hath commanded No No Christianitie Christianity godlinesse the Image of God in the poore members of Christ and true godlinesse it selfe is the proper obiect of this spirituall loue A man for his wisedome is much to be regarded for his religion more highly to bee esteemed but if eminent sanctitie beautifie his profession he is more entirely to bee embraced euery excellency in morall vertues carrieth with it a sweete grace and motiue to amability but such is the bright luster of Christianitie that it alone causeth a more sollide friendship loue and amitie whom we affect for this and that earnestly them wee loue indeed heere Christian loue will poure foorth it selfe here it thinketh all that is don too little no cost too much here it will spend and extend it selfe to the vttermost Hence it was that Saint Paul was so kinde to the Galathians of whom he was disgraced and so louingly deuoted to the vnkinde Corinthians who the lesse loued him by how much the more he loued them surely the loue of Christ and Christianitie as he confesseth moued yea constrained him hereunto That sweete influence 2. Cor. 5. 14. of kindnesse which the spirit of God infused into his soule testifying to his heart that Christ was his Redeemer and had done so much for him would not suffer him to be vnkinde but did euen offer an holy violence vnto him and compell him to loue all men in Christ and to seeke to gaine all men vnto Christ This was it which made the three thousand which were conuerted Acts 2. to be so aboundant in charity that they communicated each to other whatsoeuer hee had euery one esteeming his purse as it is indeed the common treasurie and his house a common Inne for all the members of Christ This caused Lydia and the Iay lour Acts 16. to Acts. 2. 44. be so kinde to the Apostles so full of loue in heart and outward behauiour to the rest of their fellow Christians they felt in themselues Acts 16. the life of Christianitie and the hope of the life to come through Christ and in consideration hereof were liberall and bountifull of whatsoeuer good things the liberality of Christ had made them partakers and Stewards of O that we did liue now in that louing and giuing age to Christians O that our fathers charitable deuotion sequestred from superstition were more abounding in vs. O that wee did not liue in the winter of the world wherein charity is growne chilling cold and the fire of true Christian loue is as it were put out and quite extinguished by the water and frost of selfe loue the loue of the world and worldly couetousnesse But alasse so it is that there is a generall defection in this duty of Christian loue and our eyes may with Dauid gush foorth Psal 119. 136. riuers of teares yea our soules may droppe downe teares in secret for the same Vse 2 And to come a fresh vpon our soules with a new charge reprehension whose heart doth not in steed of loue giue often and long harbour vnto hatred whose lips are not polluted with breathing forth of mallice and malitious conceits whose hands are free from offence in this behalfe Doe not all of vs come within compasse of iust reprehension for that wee haue so much neglected and transgressed this commandement of loue so often proclaimed and earnestly pressed by our louing Sauior whence is it that the false surmise of a stale wrong doth leauen our hearts with malice and enuie and euill intentions for twice twelue monthes together so that we can neither thinke well or speake well of some of our neighbours much lesse do any good vnto them is it not because we haue not tasted one sponefull of the sacred liquor of Christian loue which is able to quench the fiery fury of any conceiued wrong whence is it that Christians meeting together in a seeming loue at Gods table do at their owne tables so seuerely censure vpbraide backbite and slander one another little regarding the Apostles admonition if ye backbite one another take Gal. 5. 15. heed least ye bee deuoured one of another When is it that they are so quick-sighted to see and open mouthed to speake of their neighbours imperfections not before God in praier for them or in their bosome with griefe in secret to reclaime them but in publicke amongst friends foes to disgrace them Is it not for want of the holy sparke of spirituall loue Whence is it that Nero-like we write our enemies in marble register their vnkindnesses with deepe Characters in the Tables of our minds memories and vpon euery light occasion vex them with sutes in law or lawlesse sutes And in briefe arme both our tongues and our hearts and our hands to doe mischiefe to the name goods and persons of those whom we should call Brethren Is it not because this christian loue the seasoner of our life which maketh vs full of good words and good works is banished from our society Oh where is that loue now wherof S. Paul maketh mention vnto the Corinthians and 1. Cor. 15. 5. 6. 7. setteth it out by 15. properties viz. That it
soeuer thou bee bee prudent and prouident as it beseemeth thy yeeres thy place thy office thy state embrace Eliphaz his exhortation Iob 12. 21. Acquaint thy selfe with God make thy peace with him there by shalt thou haue prosperity Iob 22. Wisdome saith Salomon is the gray Sap. 4. haire and an vndefiled life is the old age Let these ô let these wisdome and an vndefiled life meete together in thee and kisse each other looke narrowly to thy waies least either in the greatnes of thy power thou forget God or in the abundance of thy pleasures remember not thy selfe Be not like Nabuchadnezar who in the ruffe of his pride remembred not who had made him till God had mard him neither acknowleged who set his ioints together till God had rent his Kingdome asunder But let my counsell be acceptable to thee ô man whether Knight Iustice Gentleman or all in one and let mee boldly say to thee as Daniel did to him Breake Dan. 4. 24. off thy sinnes by righteousnesse and thine iniquities by mercy towards the poore Loe let there bee an healing of thine errors Loe thou hast erred and gone astray by thy pride and luxury returne returne by the holy way of temperance and humility Thou hast through couetousnes and malice sowen in hardnes of heart O returne by the way of mercifulnes and charity least thou reape in horror of cōscience Returne returne ô Shulamite as Cant. 6. 12. Christ speaketh to his Spouse returne returne that we may behold thee that we may see aswell a sight of thy good workes as heare a sound of thy good words that we may behold the fruits of amendment in thee place not the anchor of thine eternall wealth and woe on so ticklesome a point as thy repentance at last cast Repent amend defer not from time to time least God in whose hands are the moments of time cut thee off from all time and send thee to paines eternall without time for abusing the singular benefit of time in this world make not thy death-bed to smart by thy wilfull adiournings of thy repentance In the midst of thy ruling remember thy reckoning suffer now whilst it is to day the seeds of godlines to be sowne more and more in the field of thy repentant heart that whensoeuer the night of death commeth thou maiest reape receiue the plentifull crop of a ioyfull haruest furnish thy soule with grace and inure it to a sweete conuersation with God in thy life so shall the offering of thy death-bed be acceptable and thou maiest boldly make God the guardian thereof in thy death And now at length to come to Tertia Part. Viaticum in via my last part and to shut it vp in a word beeing desirous to recompence the largenes of my former discourse with the briefe touch of that which followeth let mee Right Worshipfull and beloued in Iesus Christ intreat you all both old and young which haue heard and seene this day the blacke colours of death and the glorious ensignes of the resurrection displayed to make the due and daily meditation of both vsefull profitable vnto you that your practises in this life may hence forward be more commendable and your passage out of this life when God shall call you be blessed and comfortable Let me I say intreat you all in a serious consideration of the speedy approach of death sure in the end vnsure in the time and bitter when it commeth and of the certain appearance of vs al before the iudgement seat of Christ to render an account of our doings in that day of resurrection to watch all the daies of your life and with holy Iob in my text to waite till your changing shall come Your change may come at a suddaine therefore be alwaies prouided and prouide not so much by corporall phisicke as the maner of most is to put off death that it may not so soone happen vnto you as by soule sauing phisicke repentance faith obedience cleernes of conscience and comforts of Gods word and confidence in his sweete promises to cut off the sting and malignity of death that whensoeuer it comes it may not hurt you This this is viaticū in via prouision in the way to bring vs in safety to the iourneies end of euerlasting felicity O runne with alacrity this race of piety set before you Gratia praeparandus animus mens D. Ambros li. 1. off c. 38. stabilienda ad constantiam saith St. Ambrose for expedition in this iourney pray for grace practise constancie Seeke earnestly for the things that are aboue liue after the lawes of the new Ierusalem which is aboue your Burgeship is in heauen bee not then earthly minded but heauenly affected labour to get more more assurance of the forgiuenesse of your sinnes and to feele in your soules the power of Christs death in dying vnto sinne and the vertue of his resurrection in rising to newnes of life And that you may out of the court of Requests the more easily obtaine for all your transgressions an assured pardon indulgence put somewhat euery day into the court of Gods Exchequer in hope of recompence or remembrance that with good Nehemiah you may Neh. 13. 22. say Lord remember me according to this and pardon me after thy great mercies Let the counsell of our Sauiour be precious Lay vp treasure Matt. 6. 14. for your selues in heauen send your vertuous actions the best monuments of a Christian thither before you Bee zealous of good workes studious of piety abundant in the deeds of charity for the witnes and inward testimony of a well-deeded life when all other comforts leaue you will relieue and comfort you in death accompany you to heauen and present it selfe with you before God By these fruites of a liuely faith Ezek. 9. as his own marks God will know and acknowledge vs to be his and for these his owne gifts which are our best merits he will reward vs and this reward is a life and such a life as is eternall is a crowne and Rom. 6. 23. 1. Pet. 5. 4. Heb. 12. 28. 1. Pet. 1. 4. 2. Pet. 3. such a crowne as is the crowne of glory is a kingdome and such a kingdome as cannot be shaken is an inheritance and such an inheritance as is immortall vndefiled For the obtaining of which life crowne kingdome inheritance what manner persons ought we to be in holy conuersation and godlines how ought wee in respect of these great and gracious promises to giue all diligence to ioine to 2. Pet. 1. 5. our faith vertue to our vertue patience temperāce brotherly kindnes and all other ornaments of a sanctified life These these are Viaticum in Bern. mundo the saurus in coelo Prouision for spirituall comfort in this world for a celestiall crown in that to come O let vs in this behalfe be prouident and thriuing Christians and whilst we are in
other can iustly except against it I will say this to him A little thereof is now ynough and any thing at all is somewhat too much De mortuis nil nisi bonum Virgil Aeneid 3. Parce pias scelerare manus oh parce sepulto For mine own part as I dare not blanch any mans faults because it is contrary to my profession so I hold it now an vnfit time to blab or blaze a dead mans follies it is somewhat I thinke beyond my cōmission Charity vnder one vertue couers many blemishes whereas malice like a kite feeding on nothing but carrion vnder one vice couers many excellencies I will leaue malice to those which loue to dwell in the tents of Meshek following the rule of charity will passe from his former conuersation in the daies of his health to that which was much more commendable and comfortable his godly comportment behauiour in his sicknes vntill his death and what I haue seene and heard with these mine eies and eares I will boldly testifie that at my first comming to him which was a fortnight before his death I found him religiouslie disposed and concerning his end and passage out of this life well resolued the apprehension of his sins beeing so well temper'd with a sweet application of Gods mercy that he seemed to mee to goe an euen course betwixt feareles security and saithles dispaire the conscience of his manifold transgressions humbling him indeed and casting him downe but the consideration of Gods infinite mercies reuiuing him and lifting him vp againe To whō after I had made known by priuate conference with him what an especiall signe of Gods fauour it was to bee so graciouslie inuited by a lingring sicknes as a long sermon to come by the way of repentance vnto him and hereupon had cheered him vp against the terrors of death and exhorted him to deale faithfully with his owne soule in sorrowing yet more deeply suing for a pardon more earnestly for all the errors of his life because God did yet wait to Isa 30 18. shew him more mercy he heereunto made this ready answere I know and feele God to bee mercifull and were hee not exceeding mercifull I were very miserable for I haue a long account to make But fetching a deep sigh I beseech God to binde all my sins in a bundle and to cast them into the bottome of the Sea that they may neuer rise vp in iudgement against me which pithy praier twice together he vttered and that with so great vehemencie that in some conflic̄t of passion he brake foorth into teares wept bitterly which signe of gōdly sorrow appearing in him I comforted and counselled him in the wordes of the Prophet telling him that God would treasure vp al true repentant teares into his bottle and if we did mourn Psalm 56. 8. ouer Christ Iesus whom wee haue crucified by our sinnes and open vnto him a fountain of teares God would open vnto vs a fountaine of Zach. 12. 10. Zach. 13. 1. grace to wash vs from all our sins which comfortable place of Scripture hee as feelingly apprehended and applied to his soule in these words O Lord open this fountaine to me be gracious to me forgiue me forgiue me as I forgiue all the world And so vttering partly of himself and partly repeating after me these and the like sentences or short ciaculatory praiers O Lord in thee Psalm 31. Psalm 90. is my trust let me neuer be confounded returne Lord and bee pacified toward thy seruant comfort mee as thou hast afflicted mee Reueale thy grace and glory to mee and in my greatest extremity refresh mee with the sweet tast of thy mercy my heart fainteth and strength faileth but in thy helpe is my onely hope O Lord Psalm 37. 26. say to my soule I am thy saluation c. at length vpon his entreatie the whole company there present ioined together with me in a more solemne praier vnto God for him himself accompanying vs very willingly and reuerently and in this praier behauing himselfe so passionately with such wringing of his hands lifting vp of his eies with such heauy sighs and groanes of his heart expressing the feruency of his zeale and deuotion that the report heere of may seeme incredible to many wich knew his former life and conuersation But I know what I speake and I speake it not to praise the dead for my praises preaching or praiers cānot profit him neither to please any of his friends liuing for it is basenes of mind this way to picke thanke of them but to the eternall praise of the vnspeakable goodnes of our euerliuing God who shewed to this deceased knight so great mercy as to giue him so religious a mind in so great weaknes of body and not onely so but blessed him likewise with a very ready memory from the beginning to the end of his sicknes in such sort that conferring diuers times with him about some particulars concerning sound repentance and the assurance of Saluation and the certaine tokens of our peace and reconciliation with God and quoting many places of Scripture especially out of the 8. Rom 17. Ioh. out of the 51. 73. 91. Psalmes to strengthen his faith and affiance in Gods mercy through Christs merits to confirme his hope in the assured expectation of a ioyfull resurrection and to set him forward in the holy way to a happy better life to come I must confesse to the glory of God that hee would many times meet me halfe waies in the midst of the said sentēces apply them to his soule with such feruency and feeling as was much I saw to his owne comfort but more as I vnderstand to his friends ioy and admiration To be short I come to his death which was on St. Stephens day he accounting it an addition to his hoped for happines that he should goe to heauen when so blessed a Martyr ascended as by one of his deerest friends I was enformed for this I speake vpon the report of others as also how that he spent the beginning of this day in finishing his last will and testament and in performing kinde charitable offices for his brethren sisters seruants and other friends The rest as a man sequestred from the world he spent in praier in meditation and soliloquies betwixt God his soule as if he had learned of dying St. Ierom to say O my Euseb in vita Hieron friends interrupt not my approaching ioy doe not hinder me from yeelding to the earth that which is the earths vntill about the euening comming to him againe hee rowsed himselfe and glad of my presence conferred with me receiued counsell comfort and encouragement from me being desirous that I with such also as were present should once yea againe and the third time pray for him feeling belike his time to be short so that I found him euery way as religiously deuoted and christianly affected and
prouerbe doing and saying be two mens offices be verified among the Heathen as for vs beloued which would bee accounted good Christians and indeed should bee approued patterns of Christianity Let it be our principall care studie that our wordes and workes our doings and sayings our profession and practise may agree together in one tune and draw in one line as it becommeth the Gospell of Christ Iesus which is truly called the Gospell of Peace 2 Ephes â— Ephes whose author is the God of Peace 1 Cor. 14. whose ministers are messengers â— Cor. 14. Rom. 10. of Peace 10 Rom. whose followers are the children of Peace Luke 10. whose duety is the studie Luk. 10. of Peace Rom. 12. and end that Rom. 12. Peace which passeth all vnderstanding Phil. 4. and all to moue vs to Philip. 4. haue Peace amongst our selues and as much as in vs lieth with al others that so liuing in Peace and spending our daies holily wee may die in peace and end our daies happily and after this mortall pilgrimage ended may passe by the life of grace to the life of glory and immortality which neuer shal haue end And so much if not too much in regard of the precise modell of time alotted for me to speake and you to heare bee spoken of the first intrinsecall caveat Take heede to your selues Now it followeth and that by a necessary consequent for Christianitie extendeth both her charitie and industry to the good of others Take heede to all the flocke which I terme the extrinsecall caueat or caution wherein before I descend to the distinct duties of Ministers in particular without any other curious induction I obfurther this doctrine in generall Doct. 2 That all Christians which by taking heede to their waies and walking after Gods will haue tasted the sweetnesse of Gods graces in themselues are or ought to be witnesses of the same graces of God vnto others and workers of them in others as much as in them lyeth The gifts of Gods spirit and profitable employment may not be separated in whomsoeuer the graces of God be they must be seene in doing some spirituall good according to their place and calling who are endued therewith It was said to Peter Luk. 22. when thou art Luk. 22. 32. converted strengthen thy brethren and it is said by S. Paul Gal. 1. 16. Gal 1. 16. that it pleased God to reueale his Sonne vnto him that hee might preach him to the Gentiles and in the 2. Corin 14. that God did 2 Cor 14. comfort him in all his tribulation that hee might be able to comfort others in their affliction And hence it is that hee giueth that generall charge 1. Thess 5. 11. exhort 1. Thes 5. 11. and edifie one another as yee doe admonish the vnruly comfort the feeble c. and in the 10 Heb. 24. Heb 10. 24. Let vs consider one another to prouoke vnto loue and to good workes and Rom 15. 2. Let euery man please his Rom. 15. 2. neighbour in that which is good to aedification and to this purpose the commandment of S. Peter 1. Pet 1. Pet 4. 10. 4. 10. is very expresse and pregnant Let euery man as he hath receiued the gift minister the same one to another as good disposers of the manifold graces of God R. 1 Euery one is Gods steward not to ingrosse the gifts and graces of God to himselfe but to imploy them to a common benefit And the example of God himselfe that eternall essence whose perfection must be the patterne of our wills teacheth vs so much whose immanent operatioÌ„s though they might cleare him from preiudice working vpon so good and infinite an obiect as himselfe yet would hee not rest in that which was excellent but passe to that which was most gracious and his eternall essence would giue to euery thing a being or entity and his truth verity and his existence an vnity and his perfection goodnes and his happinesse faelicity If then we will be conformable vnto him wee must not content our selues in the excellency and pleasure of our owne contemplation without casting an eye downeward vpon our brethren neither must the receipt of infused graces purchased by christ rest vpon our selues alone but when we are in some measure filled wee ought to looke vpon others that are lanke and leane till they be as full as we being enlightned our selues we must seeke to make others wise vnto saluation Peter Antaeus-like hauing gotten strength by his fall endeuoureth to breed the same qualitie in his brethren and Paul being converted addicteth himselfe wholy to the converting of others and Rom 1. 14. acknowledgeth himselfe a debter Rom 1. 14. both to Iew and Gentile in that behalfe Dauid Psal 12. prayeth to be holpen and saued himselfe but Psal 12. 1. so as the word Hoshignah in the originall importeth that he might helpe and saue others The true lights of the firmament are euer in motion for the good of others whilest comets and blazing starres fed with corruption from below stand at a stay and vanish away And surely this is a property of euery righteous and holy man that hauing his owne heart possessed with the true feare of God and vnfained loue of religion hee hath his desire also enflamed to draw others therevnto and it is the ioy of his heart to see others as good as himselfe yea hee thinketh the framing of others to conformitie with himselfe to be a most necessary operation of the life of grace R. 2 infused into his soule and nature it selfe inioyneth him this dutie arising from the necessary relation â—etweene his lippes and feeding as it is liuely expressed Prov 10. 21. Prov 10. 21. the lipps of the righteous feede many the righteous man who hath obtained pardon of his sinnes by the bloud of Christ and hath his righteousnes imputed to him and in assurance hereof endeuoureth with a sincere heart to please God in all things and hath the good treasure of his heart filled with all spirituall wisdome the word of God dwelling plenteously in him such a righteous man hoordeth not vp his treasure as the miser doth his corne and the couetous his riches but lets it passe through his lipps thereby to feede not a few but many and to spread abroad knowledge Pro 15. 7. so that from the Prov 15. 7. righteous mans treasure and such a man especially euery Minister should bee the ignorant hath a portion and that is instruction the perfract and obstinate hath a portion and that is reprehension the wanderer a portion and that is admonition the penitent a portion and that is consolation and it cannot well be otherwise For if it be a true Maxime that euery instrument worketh dispositively at the command of the principall agent then since God hath giuen lipps to serue the soule as principall commander either there must be little store of grace in the heart