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
the morning of the resurrection we may awake to blessed immortality Amen FINIS CHRISTS LARVMBELL OF LOVE RESOVNDED By R. C. Pastor of Sherwell in Deuon 1. IOH. 3. 18. Let vs not loue in word neither in tongue only but in deed and truth AVG. in lib. confess Beatus qui amat te Domine amicum in te inimicum propter te LONDON Printed by Edward Griffin for Francis Constable and are to be sold at his shoppe in Pauls Churchyard at the signe of the White-Lyon 1616. TO THE WORSHIPfull Magistrates and all the well affected Inhabitants of BARNSTAPLE Especially TO HIS APPROVED good friends Mr. Nicholas Downe and Master Iohn Delbridge c. R. C. vnfainedly wisheth the increase of all sauing knowledge sanctified loue and Christian happinesse RIghtly regarded As I am bound to loue where I finde desert so I cannot but endeauour to deserue where I haue euer found loue Hence it is that vpon reiterated importunity exhibiting to publicke view amongst other my ministeriall labours extorted from mee this slender discourse as the first fruits of my loue many yeeres sithence bestowed on you I could do no lesse then by way of dedication put the same into your hands and present it to your eies in the same singlenesse of spirit and spirituall afction wherewith at first it was deliuered to your eares which if it bee worth any respect in many respects belongeth vnto you especially because you had a present propertie and interest therein as soone as it wtas preached by the meanes of a reuerend and religious father * amongst Mr. Doâ—idge you who by earnest intreatie obtained then a true coppie thereof from mee euen word for word as now it is printed I could haue been content to alter some things therein to satisfie those which perchance like not the latinisme or vnfamiliar straine thereof but yet knowing that he which in doing any thing thinketh to preuent all obiections must lie stil and do nothing I haue as you see suffered it to passe through my fingers vnto your hands in its proper primitiue habit without any alteration of forme or matter at all Commending it in liew of some better present and more sightly oblation to your generall acceptance seruice and deuotion especiallie to you two my especially named good friends as a deed of gift wherein I haue bequeathed some part of the goods of my vnfained affection which your many respectful fauours haue worthily deserued I forbeare particulars least my trauelling thoughts should transport me beyond the bounds of an Epistle onely in assurance of my thankefull remembrance of them I recommend this little Tract of Christian loue to your Christian vse obseruation and imitation too beseeching the God of loue that by an attractiue heauenlie vertue and influence from aboue it may powerfull drawe you and others to follow the truth painefullie preached and plentifullie professed amongst you with loue vnfained with zeale well tempered and a conuersation regular and rightly sanctified and that you as chiefe amongst the rest louing each other intirelie in the truth and for the truths sake may as much as in you lieth like two eies one way looking and two hands together working carefullie and conscionably prouide for the preseruation of peace and vnitie and the propagation of true religion and sanctimony in your well ordered societie and corporation Thus with my best vowes and wishes for your Townes welfare in generall and more particular praiers for the increase of all sanctifying graces in you that amongst the manie blazing starrès of these daies who onelie make a shew of godlinesse you may truelie approue your selues in your priuate godlie comportment and publicke gouernment to be fixed in the same firmament with the Sunne of righteousnesse and haue your affections so inclined and enlarged to the pursuite and practise of holinesse here that you may attaine euerlasting happinesse hereafter I rest alwaies prest to bee proued Yours in the Lord Iesus euer assured Richard Carpenter CHRISTS LARVMBEL OF LOVE REsounded IOH. 15. vers 12. This is my commandement that ye loue one another as I haue loued you AS couragious Iudith hauing Iudith 13. 11. beheaded Holofernes returned to the gates of Bethulia crying open for God euen our God is with vs So hauing made headlesse some vprising doubts and difficulties which would haue hindred my approch to this place I appeale this day to the gates of your hearts calling and crying open for God is with vs euen our God the true Emmanuel Christ Iesus In whose name I am at this time to deliuer a message vnto you Right worshipfull and well beloued in the Lord not by way of petition to intreat you or by faire promises and perswasions to induce you but by a precise peremptory commondement to require and charge you to performe a most necessary Christian duty of mutuall loue and charity one towards an other My message is taken out of the 15. Chapter of Iohn the 12. verse the authoritie wherof depends not on the Messenger which brings it but on the maiesty of God which sendeth it Wherfore with reuerence and attentiue regard harken vnto it This is my Ioh. 15. 12. commandement that ye loue one another as I haue loued you Which words commend vnto vs all a lesson of loue fit to be learned and practised not onely on this day of the faire but all the faire daies of our life And so much the more to bee attended vnto because in these last and worst daies iniquity increasing deceipt dissimulation craft couetousnesse hatred and contention euery where abounding the loue of many yea of Math. 24. 12 most is waxen cold For the blowing vp of the dying embers whereof least it be wholy extinguished our Christian hearts ought to giue the best entertainement to that which Christ hath here commanded This is my commandement c. Which charge of our Sauiour being somewhat enlarged vnfolds it selfe to our better vnderstanding in these termes as though he had said My Disciples my friends Paraphrasis textus followers so it is that very shortly I am to finish that great worke of mans saluation for which I was sent into the world and to seale the reuealed mysterie of your redemption by my pretious bloud by my bitter death and passion Wherefore this is my last will and testament this is my commandement not but that all other commandements are mine hauing their authority from the highest heauenly court of Parliament but this in a more especiall manner and meaning and in a kinde of excellency is my commandement which among the rest I would haue all Christians to hold in chiefe regard and estimation to obserue with the greatest diligence care * contention this is my peculiar Emulation commandement which I do most vrge and by mine owne example most plainely teach That ye loue one another That yee which professe Christianity and are ioyned together in my name by my spirit beare a
most feruent and vnfained affection each to other not but that your enemies and strangers yea all men in whom nothing but nature doth appeare are also to bee beloued but the fellow members of the same misticall body yea brethren by grace and adoption by calling and profession Chtistians begotten by the same word and spirit redeemed by the same bloud Heires of the same promise kingdome are to haue the chiefe seate of loue in your soules and as it were the highest and fairest roome of true affection in the house of your hearts This is my commandement that yee so loue one another 3 As I haue loued you That which I haue commanded in word I haue for your instruction and imitation practised in deede I haue made my life the example of my law and therefore may iustly require that loue at your hands whereof I haue exhibited my selfe a continual patterne before your eyes I haue most authoritie to command and my example should bee of most force to induce you will readilie imitate him of whom you thinke well especially hauing receiued some great benefit from him now of whom should you thinke better then of mee and to whom are you more beholding then to mee who haue indured a miserable life and must suffer a contemptible death for your sakes wherefore my disciples my friends my followers Loue one another as I haue loued you And with cheerefulnesse and constancie follow my example in this principall and most necessarie Christian duty of mutuall charity each to other This beloued is the full sense and meaning the maine drift and substance of my text Which as a fountaine of liuing water diuideth it selfe into three streames and in the diuision thereof commends to the duty of our obseruation these three distinct parts 3 parts 1. A commandement or law prefixed to win the Deuision greater reuerence and attention in these wordes this is my commandement 2. A duty of mutuall loue enioyned to worke in vs the deeper impression in these words That ye loue one another 3. A reason or motiue thereunto grounded on Christs example most worthy of imitation in these words As I haue loued you This is my commandement a commandement Illustratio â—â—â—tus of absolute soueraigntie and therefore to bee obeyed that ye loue one another a worke of excellent vse and commodity and therefore to bee performed As I haue loued you an example or president of singular sufficiencie and therefore to be followed This is my commandement Not an earthly Prince though his ordinance be as full of soueraignty as his seate of maiestie Neither heauenly Angells though in them all things make remonstrance of great power and glorious excellencie gaue this charge But the Lord Iesus the Lord of Angells the King of kings the Destroyer of Sathan the Sauiour of Saints the Conquerour of death the Giuer of life whose goodnesse is such as all are bound to loue him and greatnesse such as none may disdaine to obey him the Lord Iesus Excelsus in honore August enchyr suauis in amore diues in haereditate primus supremus liberrimus The first before all in eternity the highest aboue all in infinite maiestie most free and absolute at his owne libertie by nature essentiall and very God by distinction of â— Heb. 8. â— Ioh 1. â— Heb. persons the Sonne of God by office the word of God by holinesse the expresse Image of God the brightnesse of his glory the sweetnesse of his goodnesse the greatnesse of his power The Lord Iesus the Creatour of our persons out of nothing the Reformer of our natures out of sinne the Redeemer of our estates out of miserie the raiser of our soules from death to life and the exalter both of body and soule vnto glory Whose comming in the flesh the Patriarchs honored by their prefiguration Princes and potentates by their expectation Iohn Baptist by his preparation the three Wisemen by their offrings and oblation the Angells by their song the Sheepheards by their ioy Simeon and Anna by their praise euen the Lord Iesus whose comming into the world was thus honored going now out of the world he thus commanded This is my commandement 2. That ye loue one another That yee the naturall branches of Christ the true vine of whose fulnesse ye 1. Ioh. 16. haue all receiued from whom the soule-sauing-sappe of meekenesse mercy loue liberalitie temperancie and humilitie and all other spirituall graces are alone deriued that ye which are Christians not in name onely but in nature not in outward appearance but in reall existence not only by externall profession but by eternall election and internall regeneration that ye 1. Pet. 1. 21. loue one another Brotherly with a pure heart feruently being of one minde will and affection not hauing your wills diuided your iudgments distracted your affections alienated but supporting one another through loue and alwaies consorting as Brethren therein endeauouring to keepe the vnitie of the spirit in the bond of peace This is Christs commandement Ephes 4. 3. that we which professe Christianitie in sinceritie should loue one an other verè sine fictione purè sine corruptione Hug. Card. constanter sine defectione Truly without dissimulation purely without corruption constantly without flinching or defection 3 As he hath loued vs Who so loued vs that hee made a progresse from dignity to basenes in his incarnation from the ioyes of heauen to the paines of hell in his bitter passion to free vs from sinne and death and to purchase for vs euerlasting life and saluation Who so loued vs that hee turned the white robe of his innocency into the red robe of his martyrdome that the blacks raggs of our sins and sable weeds of sorrow might bee converted into triumphant robes of gladnes and ioy Who so loued vs qui tantus tales tantillos Bern. in lib. de dibde Rom. 5. 10. Ephes 2. 4. 1. Ioh. 4. 14. tantum prior gratis dilexit Who being so great and high in power and dignity loued vs so bad by nature so base in qualitie and that so much and that before wee loued him and that freely Who so loued vs as Bernard speaketh Bern. in Cant. Ser. 20. Suauiter quod carneÌ„ induit prudenter quod culpaÌ„ cauit fortiter quod mortem sustinuit so sweetly investing himselfe with our humanitie so wisely auoiding euery sinne and impiety so strongly in suffering death for vs and triumphing ouer the powers of darknesse victoriously that this his loue in respect of the admirable and vnmatchable perfection thereof may rightly be termed and entituled A None-such Wherevnto there hath not beene beene no nor shall be the like like no not the like in any degree O amor sine exemplo sine gratia sine merito charitas sine modo Ambr Bern O loue without it's like ô grace without merit charitie without measure yet in what manner or measure wee can let vs beloued imitate this his
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
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
wee know that we are translated from 1. Ioh. 3. 14. death to life because we loue the brethren Whereby the Apostle setteth it downe for a sure marke of Gods children to be louing one to another which hee doth more at large amplifie in the 7 8 9 and 1. Ioh. 7. 4. 16. 12 verses of the fourth Chapter and in the 16 verse concludes with this prouerbiall sentence neuer to be forgotten or committed to obliuion alwaies to be practised and by Christians put in execution God is loue and he that dwelleth in loue dwelleth in God and God in him I will not loose my selfe or you in heaping vp any more needlesse proofes in a point so plaine S. Paul Rom 12. Cor 1. 13. Eph 4. 2. Col 3. 12. is very vehement in pressing this argument of mutuall loue but I will leaue his plentifull exhortations to your priuate meditations holding it sufficient for the confirmation of this doctrine that Christ Iesus made his whole life the example of his law this law of louing one another being no other than an irrefragable and most sound axiome arising out of the irreprehensible and most sincere actions of his life who was borne liued and died to restore man to the loue and fauour of God to promote loue and friendship betwixt man and man and to expresse the aeternitie and bounty of his loue to all mankinde who brought loue as the prince of peace and our King conquering death and Sathan the enemies of it who wrought loue as our Priest giuing himselfe to his Father as a peace-offering for it who taught loue as our Prophet abundantly praising and preaching it often pressing and alwaies practising it the more strictly to binde vs thereby to the embracing of it and to the willing obedience and conformitie of our wils to his will therein And so much of the doctrine or lesson it selfe Let vs now consider a few reasons to riuet this doctrine and obseruation the better to perswade our hearts in this behalfe which reasons are especially foure First we are to loue our Christian brethren because God loues â—easons of â—octrine them 2. Because we are neere of kinn and condition and tyed together by many linkes of loue 3. Because this brotherly loue will make vs most seruiceable each to other in Church or Common-wealth 4. Because it will preuent a multitude of mischiefes and inconueniences Let these reasons bee weighed a little in the ballance of our Christian iudgment and we shall soone perceiue if Sathan haue not exceedingly captiuated our senses that the loue of our Brethren is a most requisite and necessarie a most commendable and profitable thing Reason First the Lord of heauen and earth the Creator of vs all and our Father loueth them with whose loue ours should sympathize with whose affections ours should make a perfect harmonie that where he loueth there wee should loue also and that earnestly for it is good in a good thing to loue earnestly Gal 4. and where he hateth much Gal. 4. 18. we should hate also and that vehemently for as our vehement hatred cannot but bee good if that No which we hate be naught so our earnest loue can neuer be naught if that which we loue be good and how can that bee otherwise then good which God being goodnes it selfe doth effect If then it be a sufficient argument incitement to vs to hates any thing which is an abhomination to God then it cannot be a weake consequent but a strong encouragement for vs on the contrary that where God loueth most we should loue most also Now the Lord loues all his Creatures in a generall manner approuing them as the workemanship of his owne hands and therefore there should be a correspondency in our affections to loue and like all the Creatures as they are his Creatures But as for Christians they are his peculiar Christians Gods peculiar his children the sheepe of his pasture his treasure his chosen generation by all the possessiue relatiue respectiue tearmes of alliance and vnity his as neere and deere to him as the apple of his eye the signet of his right hand alwaies vnder the eye of his protection prouidence vnder the light of his louing countenance the proper obiect of his lookes and loue too Wherefore as he doth tenderly regard them such should be the feruency of our loue and affection â— Iohn 5. 1. toward them for euery one which loueth him which begate will loue them also which are begotten by him and if wee say wee loue God whom we haue not seene and yet hate our brethren whom wee haue seene we are but lyars It cannot be 1. Iohn 4 20. that the fire of our affection should burne hot in the Lord and but like ice that is to say no whit at all towards those which are his sonnes seruants and chiefe friends Wee haue an old Prouerbe somewhat homely but true and by common experience verified Loue mee and loue my dog how much more Loue me and loue my sonne or my wife Seeing then God hath adopted all true Christians bee they neuer so full of infirmities wants and imperfections as sonnes vnto himselfe hath married them in mercy and fidelity giuing them in assurance thereof a ring with sixe spirituall Hose 2. 19. 20. Iewells described by the Prophet Hosea How can we then euer approue our selues to be well affected towards him if our behauiour bee strange our kindnes cold towards them if either with cruell Ahab we preferre our beasts before our brethren in the time of scarcitie as I feare too many haue done Or else with churlish Nabal deny the smallest 1 Kings 18. 5. reliefe to Dauids seruants or to the seruants of the Lord in their extremity 2 Sam. 25. 10. 11. verses as too many amongst vs at this day doe O let vs blush for shame and sigh for sorrow that we cannot that wee doe not affect where the Father the Sonne and the holy Ghost conspire with ioynt consent to fauour and let this be a prouocation to vs all to blow vp the dying coales of our almost extinguisht charitable affections and seeing our good things cannot extend to thee Lord in Heauen as the Prophet speaketh Let our Psalm 16. 2. well doing bee extended towards his Saints on earth And because God doth not only loue them but professeth this loue and proclaimeth to the world that to bee done to himselfe which is done to Christians in his name Let vs no way exclude them from the benefit of our best friendshippe which are euery way so much interrested in his bounty and fauour Let vs loue them because GOD our Father loues them and this is the first reason Reason 2 Secondly because there is a neere bond of kinne and condition betwixt vs mutually which doth most iustly challenge kindnes and good affection at our hands If a man doe not shew kindnesse to a stranger to whom
hee is no way obliged though yet such a one is not to be vnkindly intreated Exodus Exod. 22. 21. 22. 21 We doe not so hardly censure him for it but to be vngentle froward and discourteous to those that are neere vnto vs and to whom wee are bound by many strong linkes of nature duty or desert wee commonly hold it for a sauage and vnnaturall part Now christians are all linked one to another in the strictest surest and most inseparable manner which can bee thought we are sonnes of the same Father espoused to the same Master we are heyres of the same promises wee are begotten with the same seed of immortality wee trauell 1 Pet. 1. 23. towards the same Country we are bound for the same hauen and in one word for all wee are members of the same body all flesh of Christs flesh and bone of his bone all fedde at one Gods table all eat 1 Cor. 12. 12. by Faith of one Christs flesh all drinke of one Sauiours bloud all baptised in one Baptisme all professing the same Faith all sanctified 4 Ephes 4. 5. by the same spirit When wee are knit together in so many bands of vnity shall we not consort together in the same Christian affection of loue and Charity If the Brother haue cause to loue the brother and be vnnaturall if he doe it not if the husband haue great reason to affect his wife and be barbarous if hee affect her not if the mother haue cause to tender her child and be accounted cruell if shee regard it not Then how worthily are wee Christians to bee esteemed cruell barbarous vnnaturall if we regard not affect not loue not one another seeing wee are neerer each to other then Parent to Child Husband to Wife Brother to Brother Arctius enim gratiae quam naturae vinculum Austin For the knot is straiter and the band stronger of Grace then of nature the loue of Parents to children is naturall of children to Parents loyall of husband to wife reciprocall of friend to friend mutuall but the loue of Christians is all these and more then these immortall for wee are members of the same body mysticall as neere as the hand to the shoulder the shoulder to the necke the necke to the head the very members of one another Where then are the mutuall 1 Cor. 12. 21. offices which as Pilgrims heere on earth though Citizens in Heauen we should performe one to another When Merchants or trauellers of the same countrey meet together in a strange land as Englishmen in Italy France Spaine or Turkey many of you do know the most of vs may easily cōceiue what a league of loue there is betwixt them what passages of kindnesse exchange of courtesie how forward they will bee to benefit and pleasure one another Syth then we are no other then strangers and Pilgrimes heere in this world all trauelling towards heauen the place of our habitation paulumque morati serius aut citius metam properamus ad vnaem should we not much more imbrace each others acquaintance and striue to expresse our bounden loue by the readyest performance of the best Christian duties wherin we might doe a fauour or bee a furtherance for the good and welfare one of another In a word wee are all tied together by many linkes therefore we should haue much loue Reason 3 Thirdly there is nothing which will make Christians seruiceable and ready to doe good but loue therfore nothing more to be required or desired among Christians than loue for this will make vs all in our seuerall callings whether we be Ministers or Magistrates or Trades-men of the towne or countrey Buyers or Sellers of what estate degree or quality soeuer we be This loue I say will make will make vs prone and willing to employ our wit our wealth our credit our knowledge our counsaile our commodities and all for the good of all All other things without this make vs worse riches will make vs wanton or wilfull to our selues or others iniurious Honour will make vs high minded and in contemning others whom we should countenance ouerhasty and presumptuous Witte will make vs selfe-conceited and either priuately slanderous or publikely schismaticall and seditious Knowledge will make vs swell to be ambitious curious censorious scientia immo omnia haec entia inflant charitas Bern. 1 Cor. 8. 1. solum aedificat Knowledge yea wit honour wealth and all do but blow and puffe vs vp Charity only doth edifie and build vs vp and others and putteth it selfe forth to the vttermost to bee helpfull and beneficiall to all The Prouerbe is Epich ancient excellent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Loue is all communicatiue of a diffusiue spreading nature not for it selfe alone but ready to impart wisdome wealth counsaile credit head tongue hand foote limbes life and all to the parties beloued It maketh the soule of him in whom it resideth to bee more Vbi mat quam vbi animat Bern. Where it loueth then where it liueth or quickneth Yea it is of so soueraigne vertue and power that it not only restraineth vs from rendring Matth 26. euill for good as Iudas did to Christ which was monstrous villany and curbeth vs from doing euill for euill as Ioab did to Abner which was a sinnefull infirmity or 2 Sam. 3. 27. vrgeth vs to doe good for good as Ahashuerus did to Mordecay which Esth 6. 10. was but naturall iustice and equity but it easily draweth vs to recompence euill with goodnesse as Dauid did to Saul and this is without 1 Sam. 24. exception compleat Christianitie Hee therefore that hath a louing heart and heartily affecteth the members of Christ be he what hee may bee for outward respects neuer so base and contemptible he is notwithstanding a profitable and behoouefull member in the Bee-hiue of Christs Church hee bringeth either wax or honny by his payne or his prayers thereunto for the benefit of many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a good man is a common Epict. good But on the contrary he that hath an haughty vngentle spirit in whom the grosse humours of pride and couetousnesse haue bred a stoppage or obstruction of all liberality and kindnesse so that in all his connsails cogitations and actions he aymes at his owne proper gaine or glory not a whit regarding his Christian Brethrens good or relieuing them in their woes their wants their wrongs miseries such a one be he whatsoeuer hee be in the eye of the world neuer so great or glorious hee is yet in the vineyard of Christ but as a briar or thorne and in Christs Church but as a humming droan As the Church of Sardy had a name a liue but was dead so hath he And what the Apostle saith of the Reuel 3. 1 1 Tim. 5 6. voluptuous woman 1 Tim. 5. 6. that may truly be said of him that he is dead whiles hee liueth For
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
the Apostle exhorteth Ephes 4. and loue one another â—phes 4. 15. yea euen our enemies as our Sauiour in my Text commandeth and be no waies partakers of those fornamed grosse sinnes of craft and cruelty which proceede from hatred malice couetousnes and enuy but be euery way abundant in good workes which are the fruits of true Christian loue and liberalitie Vse 3 And now lastly for our instruction sith loue is not onely a necessary implement but also an excellent ornament for a Christian and therefore by our Sauiour so earnestly required at our hands let vs know that it is our duety by humble and hearty prayer to seeke it at his hand let vs therefore beseech him to grant by grace that true loue vnto vs which nature cannot giue let vs humbly intreat him so to shed his Spirit abroad in our hearts that wee may loue his seruants as wee ought that those which are neere and deere to him may be so to vs and where he loueth most wee may there be most inlarged in our loue and kindnesse also that our very soules may fully rest themselues in the liking and embracing of Christians not looking to their present wants and imperfections but to their future perfection and glory not considering what they be in themselues but rightly conceiuing what they be in Christ this prayer this meditation will be an effectuall meanes to make our loue abound wherevnto if we shall adioyne the commendable practise of other Christian duties and in our often meetings conferre and discourse charitably and conscionably of holy things and make one another partakers of the benefit of our reading and hearing especially on the Sabboth day surely this would be as fewell and towe and bellowes too to blow and stirre vp this grace of loue in our hearts and to make it flame in a great measure to our mutuall comfort and commodity 2. Tim 16. Wherefore as euer we would haue louing hearts and bee loued of him that alone knoweth our harts let vs alwaies striue to haue our companies and societies seasoned with holy and religious exercises and in steed of prophane talking ripping vp of other mens faults scoffing and iesting which are things vncomely Ephes 5. and Ephes 5. 4. faults too common in our priuat meetings and as it were the puddle water to quench loue and the incentiues to prouoke hatred Let vs on the contrary vse godly conference and delight in the practise of prayers and singing of Psalmes the like duties of Christianity as often as our company in any place is thereto required whereby occasions of hatred may be preuented whereby Christians perceiuing the spiritual excellency which is in ech other may be the faster glewed and linked and obliged in their iudgements wills and affections one to an other Finally to shut vp this point with the exhortation of the Apostle Ephes 5. 1 2. Beloued be ye followers of Eph. 5. 1 2. God as deare children and walke in loue as Christ hath loued vs. And Let euery man please his neighbour in that which is good to aedification Rom 15. 2. and the Ro 15. 2. God of peace and loue grant that in the eternall peace-maker Christ Iesus wee may loue each other aeternally And thus much of the first doctrine and of the seuerall vses and reasons thereof And so the time cutting off the intended handling of the two other points following in the feare of God I commend you all to the grace of his word which is able to build you Act. 20. 32. further and to giue you an inheritance with those which are sanctified and commit that which hath been spoken euen this little graine of loue to the ground of your hearts the blessing thereof to him who is able to make an handfull of corne to proue like the top of Lybanus Psal 72. 16. and the Psalm 72. least graine of mustard-seed to ouertop the trees of the forrest Matth 13. Math 13. though he which sowed the same depart Euen to God the Father the inexhaustible fountaine of goodnes the Sonne the incomprehensible wisdom of the Father and the Holy Ghost the indivisible power of them both To whom being three in persons one in essence the same onely wise immortall and invisible Diety we ascribe and desire to be ascribed all praise power might maiesty and dominion now and for euer Amen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 TO THE RIGHT WORSHIPFVL AND worthilie regarded Sir ROBERT CHICHESTER Knight of the noble Order of the BATH c. increase of all grace and true happinesse heere and the blessednesse of immortality hereafter SIR Beeing often sollicited by the earnest entreaty of men of no meane quality to publish these slender fruits of some few daies labour and to let them passe to the eie of this censorious world as things in their iudgement worthy longer life then to fade with the houre or two to which they were destinated I haue at length after much reluctancie yeelded consent to satisfie their importunity addressing my selfe with the more alacritie to the businesse because I saw oportunity offered thereby to let the world see how I reuerence your person regard your place and vnfeignedly desire to make publike acknowledgement of my bounden seruice to you for all such beneficiall fauours as haue bin at any time vouchsafed vnto me in that place and calling wherein by Gods grace I stand Sentinell for the soule-sauing good of you and many others I hope whom the Lord of grace hath ordained to glory beeing in duty and conscience obliged so farre as the nature of my ministeriall functioÌ„ shall guide me and the power of my poore ability can reach to returne vnto you the interest of spiritual bles sings the comforts of a better life eternall in lieu of such corporall benefits as vnder Gods prouidence your patronage I do enioy for the maintenance of this fraile life temporall As a pledge of which duty I doe here humbly present vnto your eies that funerall sermon which lately you heard with your eares presuming that by your fauorable acceptance and benigne countenance you will giue vnto the same a kind of second life especially because it was penned preached vpon the occasion of your much esteemed friends death at the solemnising of his buriall In the which if there bee any sentence of instruction rule of direction example of religious resolution whereof your christian wisdom according to the pregnancy of your wit apprehension shall make a conscionable and comfortable vse to the furtherance of your saluation the matter occasioÌ„ of my thanksgiuing to God for his blessing on my poore labours shall hereby greatly be enlarged and my respectfull readines vpon your encouragement to vndergo the like employment shal be much augmented Thus humbly beseeching your Worship to rest assured that how weake and meane soeuer my counsels and endeauours bee my vowes and praiers for your truest happines and honour
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
measureles loue and Loue one another as he hath loued vs. And thus much for the explication diuision illustration of my text Now in the feare of God let vs come to the handling of such plaine and profitable doctrines and obseruations as naturally arise out of the same First in that our Sauiour giueth so especiall strict a charge vnto vs of louing one an other in these words This is my cōmandmēt that ye loue one another c. Thereby to incite vs the rather to loue and to teach vs how to loue one another Doct. 1 The lesson hence to bee learned is that it is a thing which Christ most earnestly requireth all Christians ought most earnestly to labour for that they be tender hearted louingly affected each to other Secondly in that our Sauiour proposeth and setteth downe his example in these words As I haue loued you Hence two doctrines without wresting of the words from their proper scope are to be gathered Doct. 2 The one that the feeling apprehension and consideration of Christs tender loue towards vs is a most effectuall meanes to inlarge our hearts in true affection towards our Brethren Doct. 3 The other that Christians should not content themselues with any measure of loue or thinke they had gotten loue enough but contend rather and striue to come daily nearer to that perfection of loue whereof Christ gaue himselfe an example Of these three points of doctrine their reasons and vses in their order and first of the first namely Doct. 1 The thing which Christ doth chiefly require at our hands and we are especially to labour for is to haue a tender regard each of other to loue one another vnfainedly As if there were no other commandment nor any other duty so expresly doth hee prefix his owne authoritie to this precept saying This is my commandment there being nothing which our Sauiour doth vrge more and call for nothing which wee his seruants should more study and striue for then this vicissitude of loue and commerce of kindnesse and practise of mutuall charitie and good-will To haue our hearts enlarged to our Christian Brethren and the dores of our soules and kinde affections set wide open to the Saints is that wherein hee taketh most pleasure and contentment and wherein we must take most paines and vse our chiefest endeuour and employment And indeed if we may iudge either of the necessitie of a duty on our parts or the acceptablenesse of a duty on his part by the often and earnest repetition of a commandement then this wanteth not that proofe For besides that the whole life of Christ from the day of his conception to the day of his passion was nothing else but an actuall seruice and continuall preaching of loue and charitie euen now when hee was to take his last farewell of his disciples and to sing his dying song as he went along to the place of his apprehension where Iudas was to betray him most vnnaturally and that for thirty peeces of siluer most basely and that to the murdrous Iewes most cruelly and that without cause most vniustly euen now did he thrice repeat this precept and three seuerall times exact this duty In the 13. chapter of his gospell and 34 verse he doth as I may say for feare of failing twice repeat in one sentence the same precept A new commandment giue Ioh. 13. 34. I vnto you that yee loue one another As I haue loued you that yee also loue one another He calls it there a new commandment not because it was then first brought forth but because the most absolute and excellent patterne thereof was then seene in himselfe as also because he would haue it new and alwaies fresh in their remembrance as ◠charge newly giuen that they might not suffer it at any time to bee cancelld out of their mindes and memories and therefore not content to speake it once he doubleth it saying that ye loue one another that yee also loue one another As if he had said of all things forget no◠this loue this is an inexhaustible fountaine which cannot be drawne dry a precious mine wherein the more yee digge the more treasure yee shall finde this is so sweet a grace Mel in ore melos in aure iubilaeum in corde as Beruard speaketh and so full of profit and pleasure and so fully taught by my example that at any hand yee should not forget this To loue one another So likewise in this place which is my text you see how hee vrgeth it as a matter of great consequence and importance and as the famous Troiane Aeneas encouraged his sonne Ascanius Disce puer virtutem ex me verumque laborē So doth our Sauiour here from his Ioh 15. 17. owne example make way for the better entertainment of this commandment Loue one another as I haue loued you Againe in the 17th Ioh. 17. 21. verse of this chapter he in generall tearmes redoubleth the charge These things I command you that yee loue one another And yet not content to giue the same commandment with so many repetitions he commendeth this dutie also to his Fathers care chap. 17. begging of Ioh. 17. 21. him that hee would keepe all his in one meaning both that they might be kept one with him and not to be plucked from him by the violence of any temptation affliction or sinfull affection and also continue in vnitie and amitie amongst themselues not hauing their iudgements distracted or their affections estraunged from one another but bee vnited and knit each to other in an indissoluble band of loue and good-liking These proofes would suffice to make plaine the necessitie of this duty but because our Sauiour vrgeth it so much his best beloued disciple S. Iohn forgetteth not to presse it and that often and that hard and close vnto the soule I will not striue to shew this out of the Ecclesiasticall history Where it is recorded of him that hee Euseb Socrat. would shut vp many of his discourses and maine sentences of his Sermons with this sweet Epiphenema and exhortation My little children loue one another The euidence hereof is most pregnant in all his Canonicall Epistles in the third 1. Ioh. 3. 23. Chapter and 23 verse 1. Epist hee putteth vs in minde of Christs commandement in these expresse words That is his commandment 1. Ioh. 3. 11. that we beleeue in the name of Iesus Christ and loue one another as hee hath commanded and in the 11th verse of the same Chapter as also in the 5. verse of the second Epistle 2. Ioh. 5. v. he commends this from its antiquity for a good thing the more ancient the more excellent This is the message or commandment that yee had and heard from the beginning that yee loue one another It is a duty as old as Adam wherein wicked Cain failed in that hee slew his brother and thereby abideth in death but on the contrary
is patient bountifull not puffed vp that it disdaineth not seeketh not her owne thinketh not euill reioyceth not iniquity but in the truth hopeth all things beleeueth all things endureth all things and so forth Was loue then neither malicious nor disdainfull nor suspitious NemineÌ„ enim suspicit Bern. in Cant. Serm. 59. amor nec dispicit quidem as Bern. speaketh Was it liberall then and not auaritious humble not ambitious surely then is loue chang'd much since the Apostles time or else terâ—as astrea reliquit Loue with Iustice is fled from the earth or couched in a narrow corner thereof so that it is most rare to find being vtterly exiled from the coÌ„mon society of men as appeareth euen at this day For otherwise how coÌ„meth it to passe tbat in buying and selling mutuall marchandizing men vse so many false weights false lights and craftie sleights Mille actus veâ—itos mille piacula tentant to deceiue one another and to hurt their brethren whom they are bound to helpe is it not for lacke of the holy sparke of spirituall loue Whence is it that the swallowers of the poore and those yron hearts against whom the Prophet Amos lifteth vp his siluer Amoâ—â— 5. trumpet doe waite when opportunitie will buzz into their eares the desirous newes of a new moone or Sabbath that they may set forth their wheat and make the Ephah small and the shekle great and falsifie the weights by deceit and buy the poore for siluer and the needy for shooes is it not because their hard hearts are not softned by the holy fire of true christian loue And that I may lead you along as the Prophet Ezekiel was Ezek 8. 13. by the spirit from abhomination to abhomination and each greater than other Whence is it that subtilty setteth on fire the tongue of the crafty buyer so that as the Wiseman speaketh he cryeth out It is naught it is naught but when Prou 20. 14. he is gone boasteth of his bargaine and giueth his tongue the lye Whence is this dissimulation and diuision betwixt the tongue and the thought and breaking forth euen for a little red or white earth into lying swearing and forswearing too is it not for want of a dram of spirituall-vpright-dealing loue Whence doe these corrupt streames of extortion vsury oppression bribery mercilesnes and cruelty and the like crying sinnes noysome in quality haynous in degree dangerous in effects proceede and flow is it not from the fountaine or rather the dead sea of an vnlouing vncharitable frozen heart In a word hence it is that some I feare too many of this place rightly termed Latrones puluinarij gracious theeues doe fill their coffers and enrich their treasury by the Diuells Alchymistry by Iewish vsury little better than Achans the euery Iosh 7. Iosh 7. Hence it is that others iustly called griping Extortioners and mercilesse oppressors doe enlarge their liuings and possessions by damnable designments as bad as Ahabs cruelty 1. King 21. Hence it is that the Rulers say with shame 1. King 21. Bring yee Hosea 4. 15. and not onely Hosea 4. 15. superiours but inferiours too maintaine their estate by vniust dealing cogging collusion and Trades more sinfull and shamefull than Gehezies bribery 2. Kin 5. To conclude hence it is that Monopolites 2. King 5. 7. ingrossers regraters forestallers transporters and cormorant like corne hoorders qui in loculis includunt salutem inopuÌ„ Stella in Luc. in tumulis sepeliunt vitam pauperuÌ„ doe secretly laugh at the publique want and penury and make an exceeding benefit of the times extremity and sacrifice to their yarne nets of policie Hab 2. 16. and Habac 2. 16. grind the faces of the poore without measure without mercy sowing in hardnes of heart now and I feare hereafter reaping in horror of conscience for iudgement mercilesse shall be to those which shew no mercy Iam 2. 13. euen Iames 2. 13. because their corrupt hearts are not seasoned with the soueraigne sauory salt of Christian loue and charity The hauing whereof as it is an Antidote and preseruatiue to keep vs from running into mischeife and impiety so the want thereof is the originall of all vngodlines and villany Witnes this that without exception most horrid and diuelish powder-treason plot and damnable proiect of our Antichristian aduersaries quibus nulla fides nullus amor nisi quantum expedit according to the rule of the Parthians with whom no conscience no religion no band of nature consanguinity alleageance alliance affinitie oath or Sacrament standeth good so it withstand their mischiefe plotting purpose Witnes this I say that their barbarous bloudy purpose and designement of cutting of all the heads of our Land as it were vpon one and the same shoulder by one Catholique blow of blowing vp the Parliament house and so Iudas like purchasing a field of bloud with no lesse price then the life of King Queene Prince and the cheife State of this Land Alas had they beene possessed but with one graine of that truely Catholique Christian charitie whereof they doe so fondly boast they would neuer haue harboured the thought much lesse haue set forward the practise of so vnheard of a villanie of a sinne so exceeding sinfull that no pretence of religion can excuse it no shadow of good intention extenuate it God and the heauens condemne it men and the earth detest it But certaine it is they had set apart all bowells of compassion and naturall affection all thoughts of humanitie pricks of conscience sparks of reason and barres of religion all feare of God and reuerence of men in being authors of so execrable a worke of darknes and desolation which to heare would make a mans eares to tingle and his heart-strings to tremble and in steed of the spirit of loue they were possessed with the Angell of the bottomles pit the spirit Abadon the spirit Apoc 9. 11. of destruction and devastation I would to God this spirit did not raigne and reuell so much now adaies also in the middest of them and euen in their desperate hopes make them to beare deadly hatred to this our Sion so that they cry downe with it downe with it to the ground but so it is that notwithstanding the discouery and defeysance of their manifold mischieuous designments and our miraculous deliuerance for which the Almighties mercy be euer magnified amongst vs they continue still our irreconcilable enemies in their erronious bitter crosbiting books they professe it by their daily machinations and practises they shew it God grant wee doe not hereafter to our greater wrack and woe feele and finde it Howsoeuer let vs be confident and commending the protections of our persons and the defence of our cause to the God of truth who hath hitherto gratiously deliuered and defended vs from those massacring bloudy-minded vnderminers of his truth and gospell Let vs follow the truth in loue as