that ye are my Disciples if ye love one another Charity is as it were the livery of Christianity but the especiall cognizance of the ministery of the Gospel even an indelible character thereof Had we now as the Apostles once had power to worke miracles yet without this gift that and more than that were totum nihilâ— all nothing 1 Cor. 13.1.2 I meane no sure signe of our profession If a Lords servant or any officer goeth forth without the necessary badge of his service or office few or none perhaps will or can take notice of him but if he have that with him every where he is knowne by it So Brethren if we walke without Charity who can tell whose ministers wee are by other common signes But Charity is z Sic ea verba Critici distingunt ex Arist 1. Rhet. 2. Of pastorall love ¶ 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no common signe but a proper note by which wee may manifest our selves to be Christs Ministers In the next place I shall present unto your Charity the Church of God first in generall a 2 Cor. 11.28 then in that particular respect wherein your duty is especially engaged universall care authoritative is b Apostoli enim habebant potestatem uni loco aut certae ecclesiae sed plâ—nariam vniversalem Docete ait Christus omnes gentes Et pradicate â—â—ni Creature Marc. 16 Sic Paulus missus est ad omnes gentes Act. 9.15 Rom. 1 5. ut not Reverend Episc Sarisburiensis Comment in Coloss 1. v. 1. At verò Episcopi cuiusque authoritas restricta est uni diocaesi aut uni saltem provinciae vel denique uni Patriarchatui nec ipso Romano Episcopo excepto Apostolicall generall is Episcopall and no man takes this honour upon him but he that is called thereunto As was Aaron to the High-priest-hood as S. Paul instructs us Heb. 5.4 But charitable care or carefull charity to desire and to our utmost power to uphold the peace and prosperity of Hierusalem is the duty of each inferiour pastor To intimate what cordiall love they that minister at the Altar especially those that weare the Ephod ought to shew to the Church of God c Exod. 28.29 the legall High-priest when he went to minister before the Lord was commanded to weare a Breast-plate of judgement upon his heart upon which were engraven the names of the twelve Tribes of Israel which may teach us to beare within our hearts in a Brestplate of righteousnesse the names as it were of all those Tribes and families which professe the sure and sincere foundation of the Christian faith by unfained prayer and endeavour for the common salvation of them all why should it not be in the mysticall body as it is in the naturall where the heart wishes the tongue prayes the hand labours for the good not onely of some parts but of the whole compound But let the name of our Israel amongst other nations and of our peculiar people amongst the flocks of our companions bee stamped in Capitall Letters even as a seale upon our hearts as the chiefe object of our Charity after the which we ought to longe as S. Paul longed after all his Philip. cap. 1.8 in the bowells of Christ Iesus as having them in his heart v. 7. Let us follow S. Pauls example by practising S. Pauls Doctrine Act. 20.28 Take heede unto your selves and unto all the flocke c. This is to love the flocke of Christ by Christs owne inference Ioh. 21.15 16 17. But let your love to the flocke of Christ bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Charity which is an orderly and descreete affection not d Vsurpatur tamen haec vox aliquando a patribus fateor sensu optimo ut ab Ignatio Epist ad Rom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 criticita men pro vicioso amore accipiunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a love not once named by Christ or his Apostles a blinde inordinate indulgence or carnall love such as was in old Eli towards his sonnes or in Amnon towards his sister A corrupt and corrupting love which either gives or suffers evill example which the Scripture accounts the hatred of our selves or others If wee shall love the flocke of Christ onely as e Act. 29.25 Demetrius magnified Diana's Image because by that meanes wee have our wealth we make Divinity a sordid trade and defile our selves with filthy lucre and so in effect hate our selves Psal 10.5 f Vulg. Tran. being enemies to the good of our owne soules On the other side if indulgent love provoke us to flatter men and forbid us to reproove them we in Gods phrase and account hate them in our hearts Levit. 19.17 Wee are Gods Priests wee must not mix with our sacrifices either the hony of sweete tongued flattery for advantage sake nor the gall of bitter malice for revenge sake but every sacrifice must be seasoned with salt g Levit. 2.13 our sacrifice must alwayes be h Mark 9.49 Ib. vers 50. salted with the fire of charitable zeale to sanctifie them and with the salt i Coloss 4.6 of discretion to give both our words and actions a good savour sometimes with the salt of severity also which though it cause corrupt mindes to smart for the present yet it cleanseth their corruptions in the end This is to make our love to abound in judgement k Phil. 1.9 S. Paul seemes to separate severity and love Shall I come unto you with the rod or in love l 1 Cor. 4.21 But S. Augustine m Aug. cont Epist Parmen lib. 3. cap. 1. conjoynes them together in the hand as of a naturall so of a spirituall Father Habet virga charitatem Sed aliud est charitas severitatis aliud est charitas mansuetudinis Aut una quidem charitas est sed diversa in diversis operatur The rod hath love with it David n Psal 23.4 Ib. vers 1. found comfort not onely in the staffe of Divine supportation but aâ—so in the rod of Gods correction who was his Father his Shepheard and therefore hee presumed that whatsoever he did was for his good And S. Paul tells his Corinthians that when he comes he will not spare yea God himselfe bids Isaiah o Isaiah 58.1 to lift up his voyce and spare not Lastly experience teaches us that p August plures corrigit timor licet amor meliores the feare of the rod amends the most though love amends the best yet that servile feare which admitts of no filiall love and that rigid severity which shewes no fatherly love seldome produce any amendment The bowells of a Father must be seene though obscurely as the Sunne through a thinne Cloud through the angry countenance of a Father Although offences have withheld covered the love of mildenesse and let the offenders discerne the love of severity which is indeede the same love but workes diversly towards
for themselves which S. Paul himselfe gives concerning his boasting adversaries to the Corinthians in the second Epistle 5. Chap. 13 14. If wee bee besides our selves it is to God to his glory or if we be sober it is for your cause who are the Church of God for the love of Christ constraineth us The love of Christ who so loved the Church that he laid downe his life for her compells us to desire if it may stand with Gods good will to promote Gods honour which is to shew plenteous redemption by his rejecting of us and receiving of an whole nation into our place of favour Though I may say of the matter and effect of this wish as h Vincentias Fill. Mor. 〈◊〉 To. 2. Tract 27. 2 Qu. 2. Fillincius speakes of the alteration of the Lords day to some other Hoc practice est impossibile absolute verò possibile This is a thing in its owne nature possible abstracted from all circumstances and reasons in the particular instance which hinder the event that one man should perish in the roome of many i Melius est ut pereat unus quam unitas Bernard Epi. 102. Vnum pro multis dabitur caput But because we suppose in this case God to have decreed the contrary to their separation from him we know them being meere men to have bin no sitting mediatours for the eternall ransome of others we determine the case it selfe to be practically impossible But did not Christ himselfe conditionally desire of God k Matth. 26.39 a thing which was made by his Fathers determinate counsell impossible So might Moses and Paul conuinâ—ally desire what could not be granted l Opertet privatis utilitalibus publicas mortalibus aeternas anteferâ—e Caius Plin Lib. 7. Epist 18. Vnde Claudianus de suo Imperatore ait Nunquam publica privatis cesserunt commoda causis And Lucan loc cit saies that Cato's Heroicall disposition was Naturamque sequi patriaque impendere vitam But as Plaâ—ius sayes of one Hic homo versus facit tota sibi famiâ—a est So some men studying onely their owne ends are as it were a whole common wealth unto themselves contrary unto Cato of whom the Poet addes further Nullosque Catonis inactus subâ—e sit partemque tulit sibi nata voluptas But to follow the steps of Charity by which shee descends as it were by Iacobs Ladder from heaven unto the earth The degrees of private charity and from God to man You have seene her affection to community Amongst private objects shee makes every man to himselfe the first the next is the wife then the parents which are to be preferred in honour before the other not in love in this respect they are left behind that shee may be cherished m Ephe. 5.25 which is flesh of our flesh bone of our bone now we must love all others as our selves none before our selves Then followes in the order of nature our Children Family which are our selves divided and multiplied our very domestique state and petty Common wealth 〈…〉 not to governe and nourish argues more notorious defect of Charity then is usually found amongst n 1 Tim. 5.8 Infidells Next to our domestique family o De modo beno vivendi sermon 5. cit A Lombard 3. scâ— tâ—d 29. lâ—s apud quem â—ide plura de ordine diligendi S. Bernard puts the houshold of faith quia sanctior est cordium copula quà m corporum Because spirituall kindred is nearer than naturall But immediatly after succeede those whom cansanguinity or neare alliance adde unto us Then come those whom morality unites to our affections our loving friends those that dwell neare unto us our ordinary acquaintance our country men strangers whom common humanity respects In the last ranke to our Christian charity are commended even our enemies p Matth. 5.44 whom not onely morall Philosophers but the very Scribes and Pharises permitted men to hate q Ib. 43. 47. and prosecute with revenge This is the order in my opinion submitted to better judgements which we must follow in the distribution of our charity with the premised caution caeteris paribus and in single relations Else plurality or increase of the fore mentioned respects alters this rule e.g. wee must preferre one of our kindred naturall and spirituall both before one of the houshold of faith which is not of our Tribe againe we may prefer godly strangers before wicked kinsmen or a loving kinsman before a rebellious incorrigible sonne So S. Bernard r Loc. cit plus debemus diligere extraneos qui nobis conjuncti sunt vinculo charitatis Christi quam propinquos qui deum non diligunt Å¿ Hinc Lomb. 3. s d. 29. lit F. observat quod jubemur diligere deum ex totâ virtute i. e. maxime proximum solum sicut nos ipsos non sicut deum Inimicos simpliciter sine addito Quia si eos diligamus et si minus quam alios proximos sufficit S. Ambros cit a Lomb 3. s d. 29. Lit. c. super illud Cant ordinavit in me charitatem ait 1. deus diligendus 2. parentes inde filij post domestici qui si boni fuerint malis filijs praeponendi sunt But all other things being alike this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the naturalnesse and sincerity of love as the Apostle phraseth it 2 Cor. 8.8 For so S. Pauls doctrine runnes Let them learne first to shew kindnesse or pitty at home t 1 Tim. 5.4 sc to themselves and their families Then as wee have opportunity let us doe good unto all men especially to them of the houshold of faith Galath 6.10 doe good to all note here that all mankind is the adaequate object of Charity to our neighbours For with S. Paul all men are our neighbours But the especiall object of this Charity is the houshold of faith that is not any particular sect which challenge the monopoly of the profession of faith but u Domesticos sidei i. e. Christianos Aug. comment in Loc. all Christians in generall which are indeede as well as title For otherwise w Salvian de Gub. dei l. 2. Reatus impij pium nomen this name is their guilt not their priviledge And so consequently the more faithfull and holy Christians men are the more degrees of Love are due unto them For we love our neighbour because hee beares the Image and superscription of the King of heaven Therefore wee must chiefly love those who chiefly participate of that Image such are those which endeavour x Levit. 11.44 45. 1 Pet. 1.15.16 to be holy as God is holy These are of the houshold of faith heere of God Ephes 2.19 that is by faith gathered into the unity of the Church which is the house of God Now t is but equity that wee should preferre Gods domestiques before Forrayners and strangers as they are y Ephes 2.
ib. sci 19. called before Aliens from the Common wealth of Israel v. 12. z Estius in loc Galat. 6.10 Praecipitur ordo charitatis secundùm quem caeteris paribus fideles infidelibus sunt praeferendi Additantem c. a Otherwise an Infidell or wicked man in extreame necessity as to be relieved by our Charity before one of the houshould of faith in ordinary want This is S. Pauls order in Charity in cases alike to preferre the faithfull especially the Ministers which are the Instruments to beget faith by the word towards whom hee excites the Galatians Charity v. 6. before those that are not of Christian faith or life To all S. Peter also allowes some degrees of charity which he cals love to the faithfull a great measure of affectioÌ„ 2 Pat. 1.7 which he calls brotherly kindnesse and our Saviour so far prefers this spirituall brotherhood or kindnes before the naturall that he seemes not to acknowledge this with the other b Matth. 12.49 least it should but seeme to stand in competition with it No parity of love in imparity of objects but even in this houshold of faith also Christs own example confutes a parity in Love of which I may say as I think of the Presbyterian parity what c Epist 5. lib 9. Discrimina ordinum dignitatumque custodias quae si permista sint nihil est c. Pliny in a case not unlik once wrot Nihil est hâc aequalitate in aequalius Nothing is more unequall than such equality Affection may put difference for ought I know to the contrary without any injustice diversity of merit doth give just cause of diversity of degrees in Charity Christ himselfe had one Disciple beloved d Ioh. 13.23 c. 18.15 c. 20.22 c. 21.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that was S. Iohn who names not himselfe e Nomen suum celavit Iohannes ne inanis gloriae causâ diligi se a Christo dicere videretur Cyril Alex. in Ioh. l. 9. cap. 15. S. Chrys also observes upon Ioh. 18.15 20.3 that the Evangelist not onely conceales his name in both places but also puts Peters name before the periphrasis of himselfe because he relates in each place the matter of his owne praise in following of our Saviour with Peter to the judgement Hell when all others had forsaken him and in seeking his Master in the grave and not finding him there the Text saith he beleeved v. 8. Hee first had faith in the resurrection of Christ even before Peter himselfe Now Salomon would not have a man commend himselfe Prov. 27.2 And Pliny saies excellently Lib. 8. Epist 8. Quod magnifiâ—um referente alio fuisset ipso qui gesserat recensente vanescit This serves well for our instruction against vaine glory yet sometimes for the illustration of Gods glory the â—en men of the Holy Ghost as Moses Paul c. have commended themselves without arrogancy least he shâ—uld seeme out of vaine glory to boast of his Masters affection to him or of his affection to his Master Much lesse can there bee any equality in our Love to all men distributively taken Wee Love our selves and every part of our selves but wee Love not every part superiour and inferiour noble and servile alike but f 1 Cor 12.25 our more abundant honour shewes our more abundant love to one before the other And wee must love our neighbours onely as our selves not otherwise not more yea as much as our selves This sicut as is a note of similitude not of equality T is like as as truly as sincerely not altogether as i. e. in the same ardency of affection Similitude arises from quality not from quantity the same disposition of minde is required not the same measure of love our love to our neighbour must bee copied out of our Love to our selves as its originall but it must bee written in a smaller print though it containe the same matter which consists in these following rules Our love to our selves is true and unfaigned for t is naturall and all hypocrisie is artificiall let love to our neighbour also be without dissimulation Rom. 12.9 Goe not in with dissemblers g Psal 26.4 as it were to visit thy neighbour in Love saying with Ioab to Amasa art thou in health my brother h Ita qua tegitur nocet Professa perdunt odia vindictae locum Sen. in Traged Medeae Hence was learned that hellish policy of the Italian in Guiccardine who devised how to kill his enemies body and soule with one stabbe to betray him with thy malitious heart according to that of Salomon Prov. 26.24 Imitate not the sleight of men and cunning craftinesse whereby they lye in waite to deceive Ephe. 4.14 But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking or following the truth Ioh. 3.18 or being sincere in Love let us grow up in all things which follow true Charity into him which is the head even Christ 2. Wee love our selves with inflamed and vehement affections Let us also above all things have fervent Charity amongst our selves 1 Pet. 4.8 Cold Charity is as great a solaecisme in morality as cold fire in nature 3. Our Love to our selves is a diligent and carefull Love which causes every man to nourish and cherish his owne flesh Ephe. 5.29 thinking it not enough to abstaine from doing any injury or violence unto it And when any inevitable mischiefe falls out he labours for remedy with teares of sorrow and if hee obteyne it hee rejoyceth Goe then and doe likewise to thy neighbour even as thou desirest thy neighbour should doe unto thee Matth. 7.12 Bee yee all of one minde having compassion one of another Love as brethren bee pittifull be courteous 1 Pet. 3.8 Consider one another to provok unto k Heb. 10.24 love mutuall and to good workes the effect of true Charity and her strongest testimony l Greg. M. in Ezech. lib. 2 Hom. 17. Amorem nostrum erga proximum plus bona operatio loquitur quam lingua our Charity is better understood by the language of our hands than tongues If shee be speechlesse in deeds wee may toll the bell for her shee is dying and faith is departing with her for faith without works is dead Iam. 2.26 And faith workes by love Gal. 5.6 such workes you may finde in the next Chapter vers 2. they are of mutuall compassion and assistance so love fulfills the royall Law the Law of Christ See a Catalogue of Charities good workes 1 Cor. 13. T is the least vertue shee hath to thinke no hurt 1 Cor. 13.5 and to worke no ill Rom. 13.10 or t is a figurative commendation intimating that shee endeavours in all things to procure her neighbours welfare and if any unexcepted ill bee happened unto him her heart wishes her tongue prayes her hand labours for helpe for the want whereof shee can mourne in secret for the good succes with her in the m Luk. 15.9
Gospel shee calls her neighbours together and rejoyceth without the bounds of a private breast 4. Our Love to our selves is free not mercenary t is onely for our owne sakes not for any collaterall respect whatsoever So love thy neighbour for his owne sake for his benefit not thine Such sordid affection is but like bird-lime cleaving to thy neighbour to insnare him to thy owne will or like Ivy which by twyning about the Tree drawes out the vitall moysture This is to love thy selfe in thy neighbour not to love thy neighbour as thy selfe This is the usuall Charity of the world but t is enmity to God 5. Our Love to our selves which is the patterne of our love to our neighbour is a pure naturall lawfull love not that n Talis sui dilectio melius odium vocatur August de doct Christ l. 1. cap. 22.23 v. Lomb. 3. â— d. 28 lit A. selfe-love issuing from originall corruption which is a vitious affection whereby a man loveth in himselfe either that which is evill or that which is good in an arrogant manner which is indeede selfe-hatred o Vulg â—tans For hee that sinneth hateth his owne soule Psal 10.5 So we must love our neighbours not with a corrupt inclination because he is to thee as Levi was to Simeon a brother in iniquity with whom thou hast enjoyed and dost still follow pleasures or profits of sinne How can this be good will which worketh evill to our neighbour but love him recta meâ—â—e with a right affection for some goodnesse that is already in him or which thou mayst bee a meanes by Gods helpe to work in him 6. Selfe-love is very tender of our credits a very favourable judge of our owne errours or faults 1 Solet facunda esse laetitia Angustias clausi pectoris aspernata gestire Aur. Symmach lib. 1. Epist 13. Cedant gaudia divisa coniunctis Latius gaudet qui alterius bonis pascitur Id. lib. 3. Epist 24. Gaudia quibus pauci fruuntur augusta sunt Id lib. 9. Spist 85. If we truely love our neighbour as our selves wee will not bee prodigall of his good p Prov. 22.1 name which is pretious to him nor 2 The courtesies that proceede from this love are viscata et hamata beneficia not favours but snares not gifts but baites whereby a little is laid out to make a gaine of it as men powre downe some water to pumpe up more De his vide Martialem lib. 4. Ep 56. lib 5. Ep 18. lib. 6. Ep. 63. lib 7. Ep. 85. Plin. lib 9. Ep. 30. rigâ—decensurers of his actions nor 3 Improbum est in alieno libro ingeniosum esse Mart. in praefat lib. 1. Engram Nemo ait â—lid Epigrammata mea scribat Et nemo dicta mea loquatur ne malè loquendo sua facias Non malè quod recitas incipit esse tuum ut Id. Hidentiao ait perverse interpreters of his words q Tacit. lib. 1. Hist Facilius de odio creditur Hatred doth willingly not know the best and easily beleeves the worst quia irati ita volunt r Iam. 3.17 The wisedome that is from above to regulate our Charity is first pure then peaceable gentle easie to be intreated full of mercy and good fruits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is without partiallity sc to our selves or without wrangling sc about others errours or whatsoever affaires or lastly without judging as t is in the Geneva Bible Å¿ And in the margent of our owne Bible And so consequently without hypocrisy So runnes the note there which they I am affraid have slipt over who observe others too much without examining of things with extreame rigour as hypocrites who onely justifie themselves and condemne all others when in censuring condemning others they are liâ—e the ancient Moralists eloquent against their own vices and t Pompeius occultior non melior sc Mario Syl. c. Tacit. Hist lib. 1 pag. 473. punish those faults more severely which themselves follow somewhat more closely nothing lesse eagerly as if their anger were rather out of envie then zeale u C Plin. lib. 8. Epist 20. Vir bonus verò ita alijs ignoscit tanquam ipse quotidiè peccet ita ipse a peccatis abstinet tanquam nemini ignoscat A good man is so ready to pardon others faults as if he were an habituall sinner Hee so abstaines from sinne as if he would spare no offender whatsoever but would be like w Lib. Ancab pag. 14. Rufus in Tacitus cò immitior quia toleraverat sci disciplinam virtutis i. e. as strict to others as to himselfe 7. Lastly our love to our selves is constant and perpetuall as being naturall For Natura non dilassatur opere Nature herselfe is not weary with action onely the instruments shee uses faile at length But Love it selfe is an inward affection to shew the externall effects whereof onely the body is required No marvaile then that Love never failes x 1 Cor. 13. ult even then when it cannot appeare without sed y Greg. in Ezech. lib. 2. Hom. 17. deo occulta amoris nostri suffâ—ciunt Greg. But our hidden Love is manifest to the searcher of the hearts cum tantum non possumus quantum volumus operari Ib. z Augustus cum esset luxuriae serviens erat tamen eiusdem vitij severissimus ultor Aurelius vict in vita Augusti Acerrimus fidei exactor est perfidus mendacia persequitur periurus aliena vitia in oculis habemus nostra in tergo Senec. de ira lib. 2. cap. 28. Faciet nos moderatiores respectus nostri si consuluerimus nos nanquid sic peccavimus Id. ibid Aut annâ—n postea sortè peccaturi simus humana fragilitate sic Apostolus moret Galat. 6 7 vide Tit 3.2 3. Let our love to our neighbour also bee constant and never degenerate into hatred No man ever yet hated his owne flesh Eph. 5.29 a Cassiodorus tract de amecâ—tia Sicut ignis non potest non ardere sic Charitas non potest non amarc As fire never ceases to burne so Charity never ceases to Love b Augustinus ad Iulianum comitem Charitas quae deseri potest nunquam vera fuit sc sed ficta seu fictilis Charity which can cease was never true c Sc. veritate permanentiae si forte vera fuit veritate essentiae but counterfeit or brittle d As a glasse which shines and makes a faire shew for a while sed dum sp endet frangitur but is bone broken when it glisters most Abide in my Love sayes Christ Ioh. 15.9 And as it is there in the vulgar Latine Manete in Charitate Abide in Charity let brotherly love continue e Gal. 6.9 And let us not be weary in well doing which is the fruit of Charity for in due season wee shall reape if wee faint not What it is to fulfill
diligere For the minde that flyes from God the unchangeable light and ruler of all men labours it selfe to domineere with the lusts of the flesh Therefore it can love onely it selfe and the flesh Selfe-love then and so all second love which flowes from that fountaine hath no neede of any a That is any especiall precept for doubtlesse it is included in the generall commandement of love as Lomb. againe notes Ib. dist 28. lit A. p. 144. precept and so consequently requires no exhortation being like the b Augusti dâ—ctum fuit apud Senec. in prefat Epitom controvers l. 4. page 286. Haterius noster sufflaminan duaâ— est a Deo non currere sed decurrere videbatur sc in oratione suâ— Declamator in Seneca qui sufflamine potius indigeat quam irritamento rather to be restrained and held in than to bee incited and thrust forward The precepts of love then and so the necessary motives thereunto are onely concerning God above us and our neighbour next unto us But because our love to God and to our neighbour is but c Eadem est Charitas Dei proximi sed quia aliud est deus aliud proximus gemina dicitur vel propter duos motus qui in mente geruntur Ideòque duo praecepta dicuntur ut alterum majus alterum minus quia mens magis erga deum quam proximum movetur Id. ibid. dist 27. lit C. one love according to the Schooles and God himselfe tryes our love to him by the love of our neighbour 1 Ioh. 2.9 10. cap. 3.14.17 cap. 4.8.12.20 21. c. Nec deus sine proximo nec proximus sine deo diligi potest d Lomb. 3. sent dist 27. lit H. Neither can God bee loved without our neighbour nor our neighbour without God For how can he that loves God contemne him that is Gods Image and whom God commands to be loved And whosoever loves his neighbour as he ought Quid in eo diligit nisi deum what doth hee love in him but God Hence the love of our neighbour e Matth. â— â—2 Gal. 5 24 is put for the whole Law Quò magis enim a dei dilectione recedimus eò a proximi amore distamus quanto propiùs dei amori adhaeremus tanto proximi quantò proximi tantò dei Dorotheus doct 6. Even as in a genealogie the nearer men are in the collaterall lines to the first roote or common head of the family the nearer they are of kinne the one to the other and e converso the nearer they are of kinne the one to the other the nearer they are set to the Father of their Tribe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words were written by Aratus but are authorised by S. Paul Act. 17.28 we are all Gods off-spring God is the Father of mankind the nearer we draw unto God in goodnesse the nearer we must needes approach to one another in good will and the nearer we draw to one another in love the nearer wee approach even to God himselfe f Velut lineae quo magis a se invicem distant eo magis a centro remo â—e sunt e converso quâ— magis a centro eò magis a se invicem distant Deus vero secundùm Empedoâ—lis doctrinam sphaerâ— est cuius contrum est ubique circumferentia vero nusquam Et Iumblichus testatur deum circuli symbolo hieroglyphicè pingi ab Egiptiis In circulo hoc infinito nos lineae sumus Deus ipse centrum est nostrum Caetera Dorotheus loco citatoâ— pro nobis applicet sc Deo per charitatem proximi accedimus per odium ab eo quandum a proximo recedimus And the farther we are from our neighbour in affection the farther wee are from God in godlinesse and the more wee depart from God by an evill heart the more wee separate our selves from our neighbour by a malitious heart g Heb. 3.12 The whole current therefore of my remaining discourse and time shall run to drive men to that love of one another which corrupt nature most strives against turning all Charity aside as it were into a private channell of selfe-love which like the sea should disperse her selfe throughout the whole world according to that of Solomon Prov. 5.16 Let thy fountaines be dispersed abroad and rivers of waters in the streetes This is a note of Davids good man that he hath dispersed abroad c. Psal 112.9 and is cited by h 2 Cor. 9.9 S. Paul Now because Charity delights in order give me leave to begin at home to commend her to my selfe and my brethren of the Clergy Ad Clerum to the Clergy that hence as from the head it may flow downe like Aarons ointment Psal 133. round about us that others may run after the smel of it My brethren suffer the word of exhortation to a double kind of love mutuall and pastorall 1. To provoke you to mutuall love consider I pray first that under the Law God led his people by the hand of Moses and Aaron Psal 77.20 by brethren which had but one heart and so but one hand as it were to conduct Of mutuall love amongst the Ministers of the Gospel and feede Gods flocke For these two are reckoned amongst Gods Priests by David Psal â—9 6 Howsoever t is evident that they were both Gods instruments to promulgate the Law Secondly note that under the Gospel Christ calling his Disciples chuses first one paire of brethren sc Peter and Andrew then another sc Iames and Iohn Matth. 4. Againe when Christ sent his Disciples forth to preach hee sent them out by paires the reason of which Commission made thus to two and two is given by the author of the imperfect worke upon S Matthew Homil. 7. Because the unity and concord of the Ministers of the Gospel was requisite for the laying of the foundation of the Christian Churches which must be layd in love both in respect of the building and the builders For the people they must not be compelled to the faith by hostile violence but rather are to be perswaded unto it by love They who carried a trowell in one hand and a sword in the other Nehem. 4.17 used not that weapon to build the Temple but to offend their enemies And as by love they are drawne to the faith so by mutuall love they are fastned and setled in it i Knit or compacted together in love In the originall t is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. In the Epist to the â— Coloss 2.2 Love is the very caement of the Temples walls uniting them in the band of peace Ephesians 4.3 Love is the very strength of the spirituall building Support you one another by love Ephes 4.2 on the contrary side Non aedificatur altare ex sectis lapidibus the Altar must not be built of hewen stones Exod. 20.25 Hewen stones saith Isidore out of Origen the master of Allegories are
desire of good and knowledge directing love to the performance of the same fulfill the Law So I addresse my speech for a conclusion by way of briefe but earnest exhortation * 5. Of mutuall love of Christians in what particular societies soever they live together of you of the Laitie also to mutuall love in the Lord Iesus q Eccles. 12.11 at least to the increase and continuance thereof Supposing I may say with the Apostle 1 Thes 4.9 10. As touching brotherly love yee neede not that I write or speake unto you for yee your selves are taught of God to love one another And indeede yee doe it Yet must I goe on with S. Paul there But we beseech you brethren that yee increase more and more and that yee study to be quiet c. v. 11. Although then you be in charity already with one another yet let the q Eccl. 12.11 words of the wise even of the spirit of wisedome bee as goads to drive you forwards in this duty and as nailes fastned by the masters of the assemblies to fix this grace the surer in your mindes which are given from one shepheard sc Christ Iesus the chiefe shepheard and Byshop of our soules Bâ—â— I beseech you in the bowells of Christ Iesus Above all things farre above all by-respects of selfe love have fervent charity amongst your selves 1 Pet. 4.8 To this purpose Consider one another to provoke to love and to good workes the effects of love not forsaking the assemblings of your selves like brethren together in vnity as the manner of some is Heb. 10.24 25. And be at peace among your selves 1 Thes 5.13 Shewing your love to one another by your agreement together For hatred stirreth up strife Prov. 10.12 And it is onely pride that begetteth this hatred for onely by pride commeth contention Prov. 13.10 But with the well advised is wisedome saith Salomon there And love which covers all sinnes as Salomon hath it Ib. sc Prov. 10.12 is the fraight of heavenly wisedome For this wisedom is peaceable gentle easie to be intreated Iam. 3.17 yea she is ready not only to accept but to offer agreement For there v. 18. not onely the fruit of righteousnes is sowne in peace but it is also of them that make peace So then my brethren not onely have love and bee at peace when love and peace are presented unto you but also r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 14.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persequimur charitatem Follow after or pursue Charity 1 Cor. 14.1 And likewise as David exhorts you Psal 34.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quaere pacem sequere eam i. e. seeke peace and follow it Å¿ Pagnin in Lex Qui tamen 〈…〉 Quaere non verbis solum interrogatione hoc enim est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed conatu studiâ— hoc enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat The word in the originall intimates that wee should seeke peace not onely in t Psal 55 21. words by inquiring after it with an is it peace O Iehu but in deedes also by serious study and endeavour to attaine it Although your soules with Davids have long dwelt with those that are enemies to peace and persecute it into strife and faction yet doe you still with David pursue peace to imbrace and possesse it Alas love and peace like riches Prov. 23.5 make themselves wings and flye away like an Eagle towards heaven And like a bird escaped they are hardly caught and brought backe againe O then you that enjoy them hold them fast as Iacob held the Angell that they may blesse you ere they goe away or rather that they may not depart at all So that either your prayers and endeavours may returne into your owne bosomes and make you happy in your owne consciences or else may all so take effect abroad and make you happy in the fruit thereof among your brethren For truth it selfe hath sayd that Blessed are the peace-makers Mat. 5.9 that is not onely they which effect but they also which heartily endeavour peace u Col. 3.12 Put on therefore as the elect of God holy and beloved bowells of mercies kindnesse humblenesse of minde meekenes long-sussering Forbearing one another V. 13. and forgiving one another if any man have a quarrell against any Even as Christ forgave you so also doe yee And above all things put on Charity V. 14. which is the bond of perfection And let the peace of God and so consequently V. 15. the God of peace rule in your hearts Heare the conclusion of the whole matter which I have delivered unto you on my Text and that you shall have from S. Augustine Si non vacat c. If thou hast no leasure to turne over all the leaves of holy writ hold fast Charity And in her thou shalt finde all knowledg so thou shalt retaine in thy minde both what thou hast learned in Scripture and also what thou hast not learned Because upon Charity all the Law and the Prophets depend Matth. 22. In that which thou understandest Charity is evident in that which thou understandest not Charity lyeth hidden He therefore holds fasts that which is manifest and that which is abstruse in Gods word who keepes Charity in his conversation Charity is the bond of affections without which the rich man is poore and with which the poore man is rich How great is she The safeguard of the soule the establishment of knowledge the fruit of faith the wealth of the needy the life of dying men Shee alone is not troubled with other mens felicitie for shee envieth not Shee alone is not lifted on high with her owne prosperity for shee is not puffed up Among reproaches shee is secure in the midst of hatred shee is kind Amongst quarrells she is gentle amongst treacheries shee is innocent Therefore she beares all things in this present life because shee beleeveth all things concerning the life to come Whatsoever more abundant good then my speech can utter you shall finde out in the commendation of Charity let it appeare in your lives Thus w Ipsissima August verba sunt Tom. 10. pag. 232. serm 39. de Temp Si non vacat omnes paginas Scripturarum evolvere tene Charitatem et in ea invenies omnem scientiam Ita tenebis quod in Scriptura didicisti tenebis etiam quod non didusti Quia â Charitate tota lex et prophete pendent In eo quod intelligis charitas patet in eo quod non intelligis Charitas latet Ille itaque tenet quod patet quod latet in divinis sermonibus qui charitatem tenet in moribus Vinculum est mentium sine qua dives pauper est cum qua pauper dives est Quanta est ista Animarum salus scientiae solidamentum fidei fructus divitiae pauperum vita moricatium Sola est quam faelicitas aliena nompremit qui a non aemulatur Sola est quam faelicitas sua non extollit quia non inflatur Inter opprobria secitra est Inter odia benefica est Inter iras placida est Inter insidias innocens Ideo tolerat omnia c. ibid. S. Augustine teaches you how to demonstrate by your practise that Charity is the fulfilling of the Law Now S. Augustine having exhorted you to Charity Next let S. Gregory dehort you from strife and uncharitablenesse Cur. pastora part 3. cap. 1. admo 24. Perpendant seminantes jurgia quam multipliciter pecant qui dum unam nequitiam perpetrant ab humanis cordibus canctas simul virtutes eradicant In uno enim malo innumera peragunt quia seminando discordiam charitatem quae virtutum omnium mater est extingunt i. e. Let those on the other side that sow contention amongst Christian brethren consider how manifold their offence is who by committing one sinne roote out all vertues whatsoever out of mens hearts for in one evill they commit many because they destroy Charity which is the mother of all vertues And thus men of contention demonstrate by their lives that uncharitablenesse is the violation of the whole Law of God I shut up all with one patheticall exhortation and one fervent prayer both learned of our Apostle S. Paul The first is x Phil. 2. V. 1. Phil. 2.1 c. If there bee therefore any consolation in Christ if any comfort of love V. 2. c. Fulfill yee my joy that ye may be like minded having the same love being of one accord V. 3. of one minde Let nothing be done through strife or vaine glory c. Looke not every man to his owne things c. V. 4. And this I pray with S. Paul Phil. 1. V. 9. Phil. 1.9 c. That your love may abound yet more and more in knowledge and in all judgement V. 10. That yee may approve things that are excellent which are the things of Charity 1 Cor. 12.31 and Chap. 13. ibid that you may bee sincere and without offence until the day of Christ Being filled with the fruits of righteousnesse V. 11. which are by Iesus Christ unto the glory and praise of God Amen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS ERRATA PAge 98. line 18. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 118. l. 23. for incundissima r. incundissimi p. 144 l. 21. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 145. l 22. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 152. l. 15. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Margent PAg. 69. l. 20. for tantum r. tantam p. 80. l. 5. for unam r. unum p. 96. l. 29. for flax r. fax p. 125. l. 2. r. potsstatem non astrictam uni c. p. r 41. l. 10. for ille fuit reverentiae r. illi fuit reverentia p. 154. l. 27. for unam r. unum p. 155. l. 4 for Deam r. Deum