onely obedience to God enforceth them but charity disposeth them gladly to serve us who are so much their inferiours the same charity which produceth joy in them at the conversion of a sinner This made the Son of God to descend from heaven and lay aside that glory which he had with God before the world was this made him who was so rich to become poor that we by his poverty might be enriched this made him converse and demean himself among his servants as he that ministred this made him to wash his Disciples feet thereby designing instructively to exemplifie the duty and nature of Charity for If said he I your Lord and Master have washed your feet then ye also ought to wash one anothers feet for I have given you an example that ye should do as I have done to you This maketh God himself the high and lofty one that inhabiteth eternity to condescend so far as to be continually employed in carefully watching over in providing for in protecting and assisting us vile and wretched worms for though he dwelleth on high yet humbleth he himself to behold the things that are in heaven and earth This maketh him with so much pain and patience to support our infirmities to bear with our offences to wait for our conversion according to that Protestation in the Prophet Thou hast made me to serve with thy sins thou hast wearied me with thine iniquities In conformity to this wonderfull practice whose actions are the best rules and patterns of our deportment charity should dispose us according to Saint Paul's practice by love to serve one another Indeed it will not suffer any man to look down on another with supercilious contempt or neglect as if he were unworthy or beneath our regard It will incline superiours to look on their inferiours their subjects their servants their meanest and poorest neighbours not as beasts or as slaves but as men as brethren as descending from the same stock as partakers of the common nature and reason as those who have obtained the like precious faith as heirs of the same precious promises and glorious hopes as their equals in the best things and in all considerable advantages equals in God's sight and according to our Lord's intent when he said One is your Master even Christ and all ye are brethren according to Saint Paul's exhortation to Philemon that he would receive Onesimus not now as a servant but above a servant a brother beloved in the Lord. Accordingly charity will dispose men of rank in their behaviour to be condescensive lowly meek courteous obliging and helpfull to those who in humane eye or in worldly state are most below them remembring that ordinance of our Lord charged on all his Disciples and enforced by his own pattern He that is greatest among you let him be your servant Love indeed is the great Leveller which in a manner setteth all things on even ground and reduceth to a just poise which bringeth down heaven to earth and raiseth up earth to heaven which inclineth the highest to wait upon the lowest which ingageth the strength of the mightiest to help the weakest and the wealth of the richest to supply the poorest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that there may be an equality that no where there may be an useless abundance or a helpless indigence XII Charity doth regulate our dealing our deportment our conversation toward our neighbour implying good usage and fair treatment of him on all occasions for no man doth handle that which he loveth rudely or roughly so as to endanger the loss the detriment the hurt or offence thereof Wherefore the language of charity is soft and sweet not wounding the heart not grating on the ear of any with whom a man converseth like the language of which the Wise man saith The words of the pure are pleasant words such as are sweet to the soul and health to the bones and The words of a wise mans mouth are gracious such as our Lords were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words of grace such as the Apostle speaketh of Let your speech be always 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with grace such as may give grace to the hearers being entertained not with aversation but with favourable acceptance It s carriage is gentle courteous benign bearing in it marks of affection and kind respect Its dealing is equal moderate fair yielding no occasion of disgust or complaint not catching at or taking advantages not meting hard measure It doth not foster any bad passion or humour which may embitter or sour conversation so that it rendreth a man continually good company If a man be harsh or surly in his discourse rugged or rude in his demeanour hard and rigorous in his dealing it is a certain argument of his defect in charity for that calmeth and sweetneth the mind it quasheth keen fierce and boisterous passions it discardeth those conceits and those humours from whence such practice doth issue Charity saith Saint Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behaveth not it self unhandsomely is not untoward unseemly uncivil or clownish in word or in carriage or in deed It is in truth the most civilizing and most polishing disposition that can be Nothing doth render a man so compleatly Gentile not in an affected or artificial way consisting in certain postures or motions of body dopping cringing c. in forms of expression or modish addresses which men learn like Parrots and vent by rote usually not meaning any thing by them often with them disguising fraud and rancour but in a real and natural manner suggested by good judgment and hearty affection A charitable man may perhaps not be guilty of courtship or may be unpractised in the modes of address but he will not be deficient in the substance of paying every man proper and due respect this indeed is true courtesie grounded on reason and proceeding from the heart which therefore is far more genuine more solid more steady than that which is built on fashion and issueth from affectation the which indeed onely doth ape or counterfeit the deportment of charity for what a charitable man truly is that a gallant would seem to be Such are the properties of Charity There be also further many particular Acts which have a very close alliance to it being ever coherent with it or springing from it which are recommended to us by precepts in the holy Scripture the which it will be convenient to mention 1. It is a proper act of Charity to forbear anger upon provocation or to repress its motions to resent injuries and discourtesies either not at all or very calmly and mildly for Charity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not easily provoked Charity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suffereth long and is kind Charity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth endure all things Anger is a violent insurrection of the mind
his word is a natural and necessary result of love to him this is the love of God saith Saint John that we keep his commandments and his commandments are not grievous 't is the nature of that Love to beget a free and delightfull Obedience Such then is the Subject of our Discourse even the sum the soul the spring of all our Religion and Duty And because it is requisite both for our direction how to doe and the examination of our selves whether we doe as we ought that we should understand what we are thus so far obliged to that we may be able to perform it and that we be effectually disposed thereto I shall use this method I will first endeavour to Explain the nature of this Love commanded us then to shew some Means of Attaining it lastly to propound some Inducements to the Purchase and Practice thereof I. For the first part we may describe Love in general for it seems not so easy to define it exactly to be an Affection or Inclination of the Soul toward an Object proceeding from an Apprehension and Esteem of some Excellency or some Conveniency therein its Beauty Worth or Usefulness producing thereupon if the Object be absent or wanting a proportionable desire and consequently an endeavour to obtain such a propriety therein such a possession thereof such an approximation or union thereto as the thing is capable of also a regret and displeasure in the failing so to obtain it or in the want absence and loss thereof likewise begetting a complacence satisfaction and delight in its presence possession or enjoyment which is moreover attended with a good-will thereto sutable to its nature that is with a desire that it should arrive unto and continue in its best state with a delight to perceive it so to thrive and flourish with a displeasure to see it suffer or decay in any wise with a consequent endeavour to advance it in all good and preserve it from all evil Which Description containing the chief Properties of Love in common do in some sort not to insist upon abstracted Notions or in Examples remote from our purpose all of them well agree to that Love which we owe to God according to the tenour of this Law and in the degree therein expressed that is in the best manner and highest degree for even of this Divine Love the chief Properties prerequisite thereto or intimately conjoined therewith or naturally resulting from it I conceive are these 1. A right apprehension and firm persuasion concerning God and consequently a high esteem of him as most excellent in himself and most beneficial to us for such is the frame of our Soul that the perceptive part doth always go before the appetitive that affection follows opinion that no object otherwise moves our desire then as represented by reason or by fancy good unto us what effect will the goodliest beauty or the sweetest harmony have upon him who wants sense to discern or judgment to prize them This is our natural way of acting and according to it that we may in due measure love God He must appear proportionably amiable and desirable to us we must entertain worthy thoughts of him as full of all Perfection in himself as the Fountain of all Good as the sole Author of all that Happiness we can hope for or receive as He in possession of whom we shall possess all things desirable in effect and vertue all riches all honours all pleasure all good that we are capable of and without whom we can enjoy no real Good or true Content Which Esteem of him how can it otherwise then beget Affection toward him If the faint resemblances or the slender participations of such Excellencies of that incomprehensible Wisedom that uncontrollable Power that unconfined Bounty that unblemished Purity which are united in him and shine from him with a perfect lustre if I say the very faint resemblances and imperfect participations of these Excellencies discerned in other things are apt to raise our Admiration and allure our Affection toward them if the glimmering of some small inconsiderable benefit the shadow of real profit discovered in these inferiour empty things is able so strongly to attract our eyes and fix our hearts upon them why should not from a like but so much greater Cause the like Effect proceed whence can it be that the apprehension of an Object so infinitely lovely so incomparably beneficial if not passing cursorily through our fancy but deeply impressed upon our mind should not proportionably affect and incline us toward Him with all that desire that delight that good will which are proper to Love If we think as the Psalmist did that there is none in heaven or in earth comparable to God comparable in essential Perfection comparable in beneficial Influence why should we not be disposed also to say with him Whom have I in heaven but thee and there is none upon earth that I desire besides thee Such a reverent Esteem is the proper foundation upon which true Love is built and which upholds it whence as the Love of God doth commonly denote all the Duties of Religion so doth Fear or Reverence to him likewise in Scripture style comprehend and express them all it being the Root from whence Love doth sprout and by which it is nourished it being the beginning of that true Wisedom by which we embrace and fasten our affection upon the Sovereign Good Hence we may observe that those devout persons whose hearts were fullest of this Love their minds were most employed in meditation upon the Divine Excellencies and upon the beneficial Emanations from them in Bounty and Mercy upon the Creatures their Tongues being tuned by their Thoughts and their inward Esteem breaking forth into Praise Every day all the day long at all times did they bless God praise his name speak of his righteousness shew forth his salvation as the Psalmist expresses his practice arising from Love enlivened by the esteem of God and the apprehension of his excellent Goodness from whence also that strong Faith that constant Hope that cheerful Confidence they reposed in him that hearty Approbation of all his Counsels and Purposes that full Acquiescence of Mind in his Proceedings that entire Submission of their Understanding to his Discipline and Resignation of their Will to his good pleasure that yielding up themselves their Souls and Bodies their Lives and Goods to his disposal with all the like high effects and pregnant signs of Love did flow but 2. Another property of this Love is an earnest desire of obtaining a Propriety in God of possessing him in a manner and enjoying him of approaching him and being so far as may be united to him When we stand upon such terms with any person that we have a free access unto and a familiar entercourse with him that his conversation is profitable and delightfull to us that we can upon all occasions have his advice and assistance that he
maketh the fray charity will avoid it for it neither will strike the first in offence nor the second in revenge Charity therefore may well be styled the band of peace it being that onely which can knit mens souls together and keep them from breaking out into dissensions It alone is that which will prevent bickering and clashing about points of credit or interest if we love not our neighbour or tender not his good as our own we shall be ever in competition and debate with him about those things not suffering him to enjoy any thing quietly struggling to get above him scrambling with him for what is to be had IX 4. As charity preserveth from mischiefs so it procureth many sweet comforts and fair accommodations of life Friendship is a most usefull and pleasant thing and charity will conciliate good store thereof it is apt to make all men friends for love is the onely general philtre and effectual charm of souls the fire which kindleth all it toucheth and propagateth it self in every capable subject and such a subject is every man in whom humanity is not quite extinct and hardly can any such man be seeing every man hath some good humour in him some bloud some kindly juice flowing in his veins no man wholly doth consist of dusky melancholy or fiery choler whence all men may be presumed liable to the powerfull impressions of charity its mild and serene countenance its sweet and gentle speech its courteous and obliging gesture its fair dealing its benign conversation its readiness to do any good or service to any man will insinuate good-will and respect into all hearts It thence will encompass a man with friends with many guards of his safety with many supports of his fortune with many patrons of his reputation with many succourers of his necessity with many comforters of his affliction for is a charitable man in danger who will not defend him is he falling who will not uphold him is he falsly accused or aspersed who will not vindicate him is he in distress who will not pity him who will not endeavour to relieve and restore him who will insult over his calamity will it not in such cases appear a common duty a common interest to assist and countenance a common friend a common benefactour to mankind Whereas most of our life is spent in society and discourse charity is that which doth season and sweeten these rendring them gratefull to others and commodious to ones self for a charitable heart is a sweet spring from whence do issue streams of wholsome and pleasant discourse it not being troubled with any bad passion or design which may sour or foul conversation doth ever make him good company to others and rendreth them such to himself which is a mighty convenience In short a charitable man or true lover of men will saith S. Chrysostome inhabit earth as a heaven every-where carrying a serenity with him and plaiting ten thousand crowns for himself Again X. 5. Charity doth in every estate yield advantages sutable thereto bettering it and improving it to our benefit It rendreth prosperity not onely innocent and safe but usefull and fruitfull to us we then indeed enjoy it if we feel the comfort of doing good by it It solaceth adversity considering that it doth not arise as a punishment or fruit of ill-doing to others that it is not attended with the deserved ill-will of men that no man hath reason to delight for it or insult over us therein that we may probably expect commiseration and relief having been ready to shew the like to others It tempereth both states for in prosperity a man cannot be transported with immoderate joy when so many objects of pity and grief do present themselves before him which he is apt deeply to resent in prosperity he cannot be dejected with extream sorrow being refreshed by so many good successes befalling those whom he loveth One condition will not puff him up being sensible of his neighbours misery the other will not sink him down having complacence in his neighbours welfare Uncharitableness proceeding from contrary causes and producing contrary effects doth spoil all conditions rendring prosperity fruitless and adversity comfortless XI 6. We may consider that secluding the exercise of charity all the goods and advantages we have our best faculties of nature our best endowments of soul the gifts of providence and the fruits of our industry will become vain and fruitless or noxious and banefull to us for what is our reason worth what doth it signifie if it serveth onely for contriving sorry designs or transacting petty affairs about our selves what is wit good for if it must be spent onely in making sport or hatching mischief to what purpose is knowledge if it be not applied to the instruction direction admonition or consolation of others what mattereth abundance of wealth if it be to be uselesly hoarded up or vainly flung away in wicked or wanton profuseness if it be not employed in affording succour to our neighbours indigency and distress what is our credit but a meer noise or a puff of air if we do not give a solidity and substance to it by making it an engine of doing good what is our vertue it self if it be buried in obscurity or choaked with idleness yielding no benefit to others by the lustre of its example or by its real influence What is any talent if it be wrapped up in a napkin any light if it be hid under a bushel any thing private if it be not by good use spread out and improved to publick benefit If these gifts do minister onely to our own particular advantage to our personal convenience glory or pleasure how slimme things are they how inconsiderable is their worth But they being managed by charity become precious and excellent things they are great in proportion to the greatness of their use or the extent of their beneficial influence as they carry forth good to the world so they bring back various benefits to our selves they return into our bosome laden with respect and reward from God and from man they yield thanks and commendation from without they work comfort and satisfaction within Yea which is infinitely more considerable and enhanceth the price of our gifts to a vast rate they procure glory and blessing to God for hereby is God glorified if we bring forth much fruit and no good fruit can grow from any other stock than that of charity Uncharitableness therefore should be loathed and shunned by us as that which robbeth us of all our ornaments and advantages which indeed marreth and corrupteth all our good things which turneth blessings into curses and rendreth the means of our welfare to be causes of mischief to us for without charity a man can have no goods but goods worldly and temporal and such goods thence do prove impertinent baubles burthensome encumbrances dangerous snares banefull poisons