CHARITY ENLARGED OR THE ABRIDGEMENT of the Morall Law Delivered by way of Sermon and preached for the maine substance thereof in a publicke assembly on a Lecture day Dec. 4. Ao. Dom. 1634. and now published according to the Authors review with some new additions for the farther instruction of the ignorant satisfaction of the ingenuous conviction of the uncharitable and benefit of all sorts of people By a serious welwisher to the peace of Ierusalem I am small and despised yet have I not forgotten thy Law Psal 119.141 Damnatus alijs ipse neminem damno H. Gr. Damus Dei credendo fundatur sperando erigitur diligendo perficitur Aug. Serm. 20. de verb. Apost London printed by T. C. for T. A. and are to be sold at the Greene-Dragon in Pauls Church-yard Perlegi tractatum hunc cui titulus Charity enlarged c. in quo nihil reperio sanae fidei aut bonis moribus contrarium Tho. Weekes R.P. Epi. Lond. Cap. Domest CHARITIE ENLARGED ROM 13. ver 10. The latter part of the verse Therefore love is the fulfilling of the Law COncerning which words I shall deceive your expectation if you looke for any artificiall connexion or division or deduction to be proposed unto you For the first know that love it selfe is Copulative and unites all good duties In this Chapter it is well conjoyned to obedience unto Magistrates whether Ecclesiasticall or civill For they may well give feare to whom feare is necessary but they will never give true honour to whom honour is due who give not love to whom love belongeth a Hierom. Epist ad Dominio Horum enim potentiae non parcunt sed cedunt For they doe not spare Iude 8. to speake evill of dignities at least in the dialect of their thoughts in the conventicle of their hearts where their rebellious imaginations assemble together against the Lord and his annointed saying Let us Psal 2.3 breake their bands c. of feare as wee have broken those of love it is onely the consciousnesse of their owne weakenesse to resist authority b They spare not so much others as themselves As Apollinaris replied to his Emperor desiring to be spared in a Satyre which hee waâ— composing Quod ab illici tis teÌ„pero mihi parco but Salomon inhibits even disloyall thoughts Eccle. 10. ver 20. which makes them not for conscience but necessities sake to yeeld subjection c Metus terror infirma vincula charitatis sunt quae ubi removeris quitimere desierent odisse incipient Tacit. in vita Iulij Agricolae Hence as their feare ebbs their malice flowes as the one is abated the other is increased even as when one bucket comes up another goes downe Againe love admits of no division from the Law nor the Law of any separation from Love d Amor est affectus umonis Scal. Exc. 301. Love hates partition it is the grace which makes brethren live together e Psal 133.1 in uno in one or in unitate in unity it selfe in the abstract and if it separate their habitation as in the case of Abraham and Lot yet it unites their hearts more and more so that when they are farthest asunder then they are nearest together 3 So the Epigrammatist saith of his ill neighbour l. 1. Epig. 87. Nemo tam prope tam proculve nobis whereas malicious cohabitants though inclosed within the same walls are most distant the one from the other Lastly the text it selfe is a Doctrinall conclusion and implies no other propositions but its owne premises in which are vertually contained all the doctrines of practicall piety This is the abrogation of the Ceremoniall and the abridgement of the Morall Law For Love is that Verbum abbreviatum quod faciet Dominus super terram in Saint Hieromes d In Isa c 10. Exposition sc the tedious ceremonies of the Law being gathered into the precept of love as into a short summe with righteousnesse And the * Rom. 9.28 whole Morall Law too as the Apostle phraseth it in the verse before my text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is recapitulated or briefely comprehended in love and fulfilled by love in the text so that if you be of the same minde concerning this precept of which e Socrat. Eccl. Hist l. 4. c. 18. Pambo was in respect of Davids resolve Psal 39. sc not to take any new lesson of instruction out of Gods Word untill you have learned this perfectly not onely at your tongues ends to talke of it but at your fingers ends to practise it Quid enim â—erba audio faâ—a cum uideam â—ug sc conâ—aria verbis â—oo many are â—ke the soulâ—iers in Taâ—t l. â— hist pa. 19. Lingua â—roris ignavi â—heir charity â—ke a limon is â—ot in the rine â—n the outside â—ut cold withâ—n or at the â—eart you shall not onely with him spend nineteene yeares but your whole lives to the longest day in the study of this one word Love There is a usefull story and not improbable in the k In Galat. c. 6. Coment ascribed unto Saint Hierome in which it is related that when Saint Iohn by reason of old age was not able to make any long discourse unto his disciples he would oft repeate that precept of love which is in effect the summe of his three Epistles My little children love one another and when some of his Schollers desirous of new matter demanded a reason why hee so oft inculcated the same thing into their mindes he answered Quia preceptum Domini est si solum fiat sufficit because it is Christs Commandement and if it alone be performed it is enough So Saint Paul also witnesseth saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Love is the fulfilling of the Law In the prosecution of which words I shall bee conducted by this method 1. You shall heare the explication of the termes severally that you may learne what is understood by Love or Law or the fulfilling of the Law 2. I shall confirme or illustrate the conclusion with a few testimonies out of the Scriptures and Fathers 3. I shall distinctly declare unto you the severall wayes and respects according to which love fulfils the Law 4. And lastly I shall apply to practise what I have considered in speculation 1. What love is learne from Saint Aug. de doct Christ l. 3. c. 10. Charitatem voco motum animi ad fruendum Deo propter ipsum se atque proximo propter deum I call charity a motion or moving of the minde What love is to enjoy God for his owne sake a mans selfe and his neighbour for Gods sake and so consequently to procure all good to God and man as to God the manifestation of his glory to man the participation of divine goodnesse And thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here comprehends both the love of God and of man And semblably this terme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compriseth both the tables
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
11.6 c Id. Greg. Morâ— 10 cap. 4. vid ib. c 6 7.8 Et si placet vid Aug. l. 1. de doct Chris c. 35. vbi docet quod Amor dei est summa Scripturae quae a duobus praeceptis incipit mentem ad innumera pietatis opera de queis Apostolus 1 Cor. 13. multiformiter accendit Charity is the manifold Law of God which begins from two precepts to wit the Love of God and the Love of man and diversly excites the minde to immumerable workes of godlinesse which the Apostle summes up 1 Cor. 13. in sundry particulars The generall wayes according to which love fulfills the Law are three of which in the next place Love fulfills the Law three wayes as Vossius d Ger. Voss hist Pelag. l. 3. paâ— 3. c. 3. thes 3 pag. 360. excellently distinguishes and out of him word for word almost our Weemse e Weemse of the 3 Lawes 1. tom pag. 45. and I shall informe you out of both adding divers illustrations proofes for your farther instruction The tearmes of the distinctions are 1. Effectivè i. e. effectively 2. Reductivê i. e. reductively 3. Formaliter i. e. formally that is briefly as the principall as the end as the forme of every lawfull operation First Love fulfills the Law effectively as the inward principle or impulsive cause of every legitimate action Love is the onely incitation and invitation to true and cheerefull obedience First saith Moses Thou shalt love the Lord thy God Then it followes and keepe his charge and his statutes c. Deut. 11.1 And yee that love the Lord sayes David hate evill Psal 97.10 For himselfe he resolves thus I will delight my selfe in thy Commandements which I have loved Psal 119.47 In the next verse he addes Vid. ib. v. 167 my hands also will I lift up unto thy Commandements which I have loved See loves vertue issuing from the heart to the hand from affection to operation And therefore perhaps the Law is sayd to have gone forth out of Gods hands Deut. 33.2 f Coment in loc that it might come into our hands Oleaster supposes the precepts of God to bee called the workes of God g Esa 5.12 quia ideo praecipiuntur ut eaòperemur Because they are therefore commanded that we may not onely intentionally and verbally but actually fulfill them which is done by love Quodlibet agens propter amorem agit quodcunque agit Aquin. h Aquin. 1. 2. qu. 28. art 6. Every agent workes for some good and so consequently the love of that good causeth it â—â—â—m to worke The worldlings cast-away carnall love upon seeming good Godly men place spirituall love upon spirituall good The love of Christ constraineth us saith S. Paul 2 Cor. 5.14 Amor meus pondus meum illo feror quocunque feror saith S. Augustine i Aug. Confes lib. 3. my love is the weight which poyses mee in the wayes of God so that I bee not carryed away as it were with the winde of every Novell doctrine or with every worldly vanity Common reason informes us in this that men doe not obey or serve those whom they hate I meane that their mindes are not willing servants to such though their bodies perhaps may bee their enforced slaves Serve yee one another by love sayes our Apostle Galat. 5.13 But Non exterquebis amari Love is not extorted by violence but invited first by love it selfe Love is the Whetstone of love So God himselfe invites our love to him by commending his love first to us by his k 1 Ioh. 4.9 10. Sonne Rom. 5.8 that our faith in the Sonne l Galat. 5.6 may worke by love towards God againe m Charitas radix est ex qua omnes pullulant virtutes August lib de gratia Christi cap. 18. vid. cap. 20. ib. Hence the whole office of Christianity also is comprised in this one word Love Ephes 6. v. ult So love fulfills not onely the morall Law but with all the Law of faith as the Apostle phraseth it Rom. 3.27 So that sine Amore fides esse potest prodesse non potest saith S. Augustine n Aug de Trin. lib. 25. cap. 18. Similiter loquitur lib. 5. de Bapt. cap. 8. ib. lib. 15. cap. 29. without love faith may be but it cannot profit But by love faith workes o Charitas Mater est omnium custosque virtutum Greg. Curio past part 3. cap. 10. admonit 10. and keepes all manner of Christian vertues which follow Love as the lesser wheeles are moved by the greater Hence it is that S. Paul calls the piety of the Thessalonians the worke of Faith and the labour of love 1 Thes 1.3 And our Saviour Matth. 22.40 sayes that the whole Law hangs upon the two Commandements of Love intimating perhaps that love is as it were the hinges of the Law upon which it is turned too and fro to embrace good and avoid evill Christ teacheth us also that there is no true Love without keeping Gods Commandements Ioh. 14.15.21.23 and no true keeping of the Commandements without love verse the 24. ib. The beloved Disciple repeates the same doctrine 1 Ioh. 5.3 and Ch. 3.17 2 Ioh. 3.6 verses Secondly Love fulfills the Law reductively because every lawfull operation is reduced to Love as to its end for which it was performed and in this sence it is an externall cause and moves morally as comprehended sub notione boni as good whereas as an efficient cause it moves phisically as it is a naturall quality and vertue That love is the end of the Law p 1 Tim. 1.5 S. Paul teaches us The end of the Commandement is Charity c. i. e. the end why God gave his Law to us is that we should love him our neighbour So love unites all the precepts into one Commandement in S. Pauls Doctrine Finis praecepti dilectio gemina Dei proximi praecurrat dilectio dei caetera in illum confluant ut dilectio tui proximi Aug. q Aug. de doct Christ l. 1. cap. 26. The end of the precept is a double love of God and of our neighbour Let the love of God have the praecedency and all other love followe after as of our r Qui se propter se diligit non se vesert ad deum sed ad seipsum conversus non ad incommutabile aliquid cui toto affectu inharendum convertitur Aug. de doct Christ. l. 1. cap. 22. selves and others wee ought to love God for his owne sake our neighbour and all Gods creatures for Gods sake Å¿ Amor fruendi quibuscunque creaturis sine amore creatoris non est a Dâ—o per amorem creatoris bene quisque utitur etiam creaturis Aug. lib. 4. cont Iulian. cap. 3. Si teipsum propter teipsum non debes diligere non succenseat alius homo si etiam ipsum propter deum diligis Aug.
of the morall law D. Pareus An. Willet Guillâ—stius although in the 8. verse and else where it implies onely the second Table So that by the judgement of learned Expositors Saint Pauls logicke runs thus If the love of our neighbour as I have proved verse the 8. and 9. fulfill the Law in respect of those duties which concerne our neighbour then love in its full extension as it tends to its universall object i. e. both God and all good men doth fulfil the whole Law m Charitas nunquam otiosa est semper in alterum se porrigit vel in proximum vel in Deum Natura enim chaeritatis est amare velle velle amari Cassiodo tract de ami Well then doth S. Aug. call charity a motion because it never is at a stand Shee stretcheth forth her armes continually to embrace God or her neighbour and puts forth her hands to doe what good she can to both Her restlesse desires are to love and to be loved For love is a like disposed to fulfill the precepts of both Tables as of either n Fides non eligit objectum secundùm Theologos sed omnibus revelatis sine exceptione crediti â—ta charitas non eligit praeceptii quodexequatur ad omnia singula parata est Cum la lio apud Lucan l clamat se Domino imperatori suo alacriler devovens Iussa sequi tam vella mihi quam posse necesse est Yea Saint Iohn shewes that wee cannot keepe the one Table and breake the other we cannot love our God and hate our brethren which are made after the Image of God Hee who loves the father loves the children though full of imperfections for the fathers sake as David shewed favour to lame Mephibosheth for the memory of his Ionathan muchlesse can wee truely love our brethren and hate our God Doth any man delight to behold the picture of his mortall enemy If any man then saith he love God and hate his brother he is a lyer 1 Ioh. 4.20 Loe what a lyer is hee that protests hee loves his brother and yet hates God For the love of man is included in the love of God as the effect in the cause o Luke 10.27 Toto corde i. e. vere tota anime i. e. affect buâ— cunctis totis viribus i. e effective tota mente i. e. inteligenter so that love is the fulfilling of the first Table directly and immediatly of the second mediatly and consequently as shall in its place be evidenced unto you In the meane time if any one having some competent knowledge of God desires more fully to understand how hee is to be loved let him meditate upon Deutero 6.5 Then if hee aske who is his neighbour Who is our neighbour and how hee is to be loved hee needeth not goe farre for instruction Him whom our Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proximum one that is neere unto thee thy neighbour in my Text and in the precedent verse hee calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 8. another any other besides thy selfe whether neere to thee or a farre off whether friend or adversary whether familiar or stranger whether of thy kindred or alliance or neither whether beleever or unbeleever In a word any one whosoever that in any respect whatsoever stands in neede of thy charitable deedes or prayers or that shewes any kinde of charity unto thee God onely excepted as p Is est proximus cui vel exhibendum est officium misericordiae si indigit vel exhibendum soret si indigeret ex quo iam consequens ut etiam ille aquo nobis hoc vissim exhibendum est quod ad Angelos etiam pertinet proximus sit noster Proximus enim est nomen adâ— aliquid nec quisquam esse proximus nisi proximo potest Aug. de doct Christ l 1. c. 30 ex eo Lomb. l. 3. sent dist 28. Saint August and Lombard observe So our Saviour plainely informes us by the Parable of the wounded traveller Luke 10. q August de doct Christ. l. 1 â—aâ— 20. which may also be gathered by an evident argumentation from the precepts which appertaine to the love of our neighbour some of which our Apostle reckons up verse 9. r Manifestum est omnem hominem esse proximum deputandum quia erga neminem operandum est malum Dilectio enim proximi malum non operatur If there were any man that were not our neighbour in the sence of the Law hee should not offend against the law of charity comprehended in the second Table who should robbe such a man of his goods or good name yea or spoile him of his very life Rom. 13.10 and so there might be done as much and more by Law as Israel did to the Egyptians by divine dispensation Charity towards sinners A point which some mens uncharitablenesse may perhaps admit accounting any gaine of wealth or esteeme from all those whom they judge as Heathens and Publicans to be no lesse godlinesse to them than usury was to the Iew from a Cananite But the conscience of charity is not so large her extention is in good affection towards all A man of right charity will draw neere in love and affection to those who are a farre off from him in kindred or habitation although those who are neere to him by consanguinity or place are a farre off from him in their hearts Yea he is neere unto them in his private devotions and in his good wishes who are a farre off from him in Religion or goodnesse which is the very object of love But charity can suppose an object when she wants one and supply that by desires which is not in reality and affect that in possibility which is not in act existent 1. Shee can hide the lesser errors or sinnes of our brethren 2. She can excuse them with Peter Act. 3.17.3 When they are so grosse that no excuse can extenuate them Å¿ Yea supposing we may know that one hath committed the sin against the holy Ghost Charitie can be sorry for such a man Si non propter hominem tamen propter humanitatem although she be not permitted to pray for him 1. Ioh. 5.16 She is sorry he committed such an offence which may not be prayed for Even as wee cut not of rotten members whilst there is any hâ— of recovery and when they must be cut off we part from them with griefe of heart and wish wee might have kept them So Samuel also mourned for Saul forsaken of God 1 Sam 15 ult shee will not cease to pray or hope for amendment saying with Samuel 1 Sam. 12.23 As for mee God forbid that I should sinne against the Lord in ceasing to pray for you And charitie as shee desireth so shee hopeth all things 1. Cor. 13.7 So farre is she from wishing or cursing any into the bottomlesse pit that shee can say with S. Paul 1
there is no such end as of other precepts I have seene an end of all perfection Psalm 119.96 But thy commandement is exceeding broad quia ubi est charitas ibi non est Angustia for where for where there is Charity there is no straitnesse S. Paul a man of transcendent Charity tells his Corinthians that his p 2 Cor. 6.11 12. mouth was open towards them his heart enlarged Yee are not sayes he straightned in us whose love is abundant to doe you good but yee are straitned in your owne bowells you want affection to receive or acknowledge such good q August ibid. vis non Angustari In lato habita i. e. in Charitate Wilt not thou then bee straitned on what side soever either in communicating good where it is due or suffering evill which thou hast not deserved r Dilatamini vos sc haritate ib. â—13 dwell at large that is in Charity Å¿ Psal 101.2 In the midst of this house thou shalt bee sure to walke with David with a perfect heart without Charity no perfection for it fulfills the law t August in Psal 100. Lat. Translat Arcta omnis malitia est sola innocentia lata est Malice and all wickednesse straitens and shackells the soule onely innocence which is the immediate fruit of charity is of a diffusive v Out of the abundance of the Charity of the heart the mouth speaketh the words of Charity that tend to edification And alwaies the heart is larger than the mouth that affects more than this can utter Sincere Charity speakes more than shee talkes yea shee cryes to God for others with Moses Exod. 14.15 when her tongue is silent But on the other side the tongue may speake many things for necessity for vain glory for advantag sake and yet all that is said may be nothing without charity 1 Cor. 13 1. Goe first get a charitable heart then loquere ut te videam speake that I may see thy charity and enlarging nature It widens the narrow heart of man into a receptacle for him who is incomprehensible into a pleasant walke or holy Temple for him whom the heaven of heavens cannot containe For God hath promised to those that keepe his statutes which love fulfills to walke amongst them Levit. 26.3.12 i. e. to dwell in them to walk in them as in a Temple 2 Cor. 6.16 But froward thoughts separate from God and into a malicious soule wisdome wilt not enter sayes the Author of the booke of Wisedome Chap. 1.3.4 But to conclude this point note that though Charity reach unto all in the latitude of her extension yet shee affects not all men in the same degree of intension But as heat diffused through a large roome from the same fire is more intense to those that stand neare unto that fire more remisse to those that are farther of but yet it warmes all more or lesse so Charity is extended to every one in the whole circuit of the world but not equaliter equally the heate of her affection is greatest to the nearest shee teaches us as well to love one as another For our neighbour is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any other besides our selves but shee bindes us not to love one as well as another ordinavit in me Charitatem saith the Spouse w Vul. Trans Canticles 1.4.10 Hee hath ordered my charity x Casian col 6. cap. 14. The degrees of Charity Haec est charitas ordinata odio habens neminem quosdam meritoruÌ„ jure plus diligens This is ordered charity which hates none but loves some more than others for their deserts sake Love must bee without dissimulation to all not without severall degrees to divers objects y Incomparabiliter plus charitatis deo debemus quam nobis Nam Deum propter sc nos vero proximos propter deum diligere debemus August Lib. 8. de trim cap. 8. The extremity or utmost of our love is due to God nothing is to bee loved above him nothing in competition with him all things in subordination to him z Ille iustè sanctè vivit qui rerum integer aestimator est Ipse est autem qui ordinatam dilectionem habet ne aut diligat quod non est diligendum aut non diligat quod est diligendum aut amplius diligat quod minus est diligendum aut aequè diligat quod vel minus vel amplius est diligendum aut minus vel amplius diligat quod aeque est diâ—igindum Aug Lib 1. de doct Christ cap. 27. Id. Aug ib. cap. 23. in enumeratione obiectorum quae sunt diligenda ordinem dilectionis insinuat 1. quod supra nos 2. quod nos 3. quod iuxta nos 4. quod infra nos ut not ex eo Lomb. 3. sent dist 29. Lit. A. Next to him and under him the Church challenges the height of love First as shee is Catholicke then as shee is Nationall lastly as shee is a I meane limited to a particular dioces or parish wherein wee live locall This love men owe as Christians Now as the lives of men are subject to the government of one kind or other in respect not onely of religion but externall policy and order they owe as I suppose love b So Lucan sayes of Cato Lib. 2. p. 42. that he was Iustitiae cultor rigidi servator honesti that his opinion was Non sibi sed toti genitum se credere mundo and therefore he himselfe was In commune bonus urbi pater est urbique maritus first to mankind to the good of the universe then to that c Et Clcero ait non nobis solum nasci mur c. neque sane nobis primo nascimur sed patriae state and commonwealth under which they live Lastly to that incorporation or place wherein they dwell For still caeteris paribus all things being alike bonum quò communius eo melius Good is so much the more amiable by how much it is the more generall This love moves inanimate creatures to leave their particular nature to serve the universall as the ayre to descend to avoyd vacuity which nature abhorres This love mooved Codrus the Decij to devote themselves to death for their countries sake Is this a small matter to save a body politick by the temporall destruction or abscision of one of the members See the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of humane Charity d Exod. 32.31 in Moses and e Rom. 9 1. Paul offering up their soules in f Hom. 16. upon the Romans Saint Chrysostomes judgement and bodies to eternall death to procure mercy and salvation unto Israel and so more ample glory to God g Coment in Lo. Calvin supposes those wishes to have proceeded out of rashnesse and confusion of mind as if saith he they had bin in a ecstacy besides themselves desiring that which was impossible who may both returne that answer
divers objects But some may reply to all this that the forwardnesse of our affection to our people had prevented this exhortation were they competent objects of our pastorall love but too many of them are more like unto those q 1 Cor. 15.32 beasts with whom S. Paul fought at Ephesus than unto the flocke of Christ whose properties are innocency gentlenesse concord But we with the Disciples r Matt 10 16. are sent amongst devouring Woolves Our heritage is not fallen in a goodly place Sed ubi licet culti sint agri inculti prorsus animi mores Men with us manure their lands they Å¿ Ier. 4.3 breake not up the fallow ground of their heavy and stony hearts so that wee are enforced to sow the seede of the word amongst thornes with us as with t Ezek. 2.6 Ezechiel are briers thorns which vex and fleece us yea with him wee dwell amongst Scorpions which carry stings in their tailes like those Revel 9. â—0 sc to wound us with virulent detraction and killing censures although like those Scorpions v. 7. they beare the faces of men id est saith the Geneva glosse they pretend great gentlenesse and love but they are wise politique subtile The truth is wee pastours are to wicked worldlings as shepheards to the u Gen. 46.34 Egyptians even an abomination Now wee have learned from Saint Hierome w Hieronymus in Epist quadam hanc sententiam ex innominato authore citat that Frustra laborare nec aliud fatigando se nisi odium quaerere extremae est dementiae To labour in vaine and to get onely hatred for our love is a point of extreame folly Et plura saepe peccamus dum demeremur quam dum offendimus there may bee more offence taken of such unwelcome officious love than at a just neglect or contempt Well all this with griefe supposed at least to bee done and suffered may not yet provoke us to cast away our Christian patience and charity First for their hard-heartednesse stupidity let it not be the occasion of scorne but pitty which may the rather moove our Charity to shew x 2 Tim. 2.25 meekenes towards them to prove if God will at any time give them repentaÌ„ce for their words feare them not as God encourageth Ezechiel in the forecited place For their malice or power to doe us wrong Christ hath told us how farre they can goe and forbids us to feare them also Matth. 10.28 y Hicro in Ep. Apud Christianos enim non qui patitur sed qui facit contumeliam vel injuriam miser est Amongst Christians not hee that suffers but hee that doth any wrong is a wretched man From our Saviour wee learne not onely patience to overcome injuries but Charity to forgive those that doe them Ille enim post alapas crucem flagella blaspemias novissime pro crucifigentibus oravit Pater ignosce ijs nesciunt enim quid faciunt Christ after hee had suffered buffets stripes repoaches yea and part of the cruell paines of that woodden racke the Crosse at last he z Luk. 23.34 prayed for them that crucified him Father forgive them c. Thus S. Peter a 1 Pet. 2.21.23 c. 3.16 17. 18 c. For our imitation proposeth Christ his master It is also in Christs person and for our instruction what Esaias speaketh Chap. 49.4 5. I have laboured in vaine c. and Chap. 65.2 3. All the day long have I stretched forth my hands to a rebellious gainesaying people b Rom. 10.21 hee who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prophet yea the Lord of life who came himselfe like c 2 King 4. El sha to the dead child to raise Israel from a spirituall death when the d Gal. 3.21 Law like the staffe of Gehazi could not give life hee I say came unto his owne to teach them and did that seeme a small matter Also to shed his blood for them and his owne received him not Ioh. 1.11 No marvaile then that he forwarnes his Disciples to looke for no better entertainement in their owne country with men of this world Matth. 13.57 Ioh. 4.44 If you will cull out of the Apostles of Christ a man edecumatae charitatis of the choysest perfection of Charity Behold S. Paul prosecuting his Corinthians with unwearied affection though he well perceived that the more he loved the lesse he was beloved of them e 2 Cor. 12.15 love being like an inheritance in Law which either solely or most usually descends not ascends so love flowes more freely plenteously froÌ„ God to mankind than it can ascend from man to God againe For the waters of Divine bounty doe but in part and from few places and that slowly too returne to the fountaine from whence they came In like manner Love descends very easily from parents to children without any legall constraint but it comes up so hardly from children to parents that there is neede both of a precept and f 2 Cor. 12.24 promise to draw it forth Now Pastors are spirituall Fathers and Saint Paul professeth himselfe the onely g 1 Cor. 4.15 Father of the Corinthians and therefore hee beares with them as parents with their unruly children And he puts all faults off with an elegant and pleasant Ironie h 1 Cor. 4.10 Wee are fooles for Christ his sake and you are wise in Christ we are weak and yee are strong yee are honourable and wee are despised It seemes that some Schismatickes in the Church of Corinth had slighted S. Paul as a i Secundum pateum traditionem ptulus erat tricubitalis doctor vir sci pusillus exigâ—â—e stature Non mirum ideo est si maior ille fuit e â—onginquo reverentiae Mos enim esi vulgi ut imperatores iudicio Taciti lib pri histo Ita quoscunque praepositos decore Corporis aestimare Sed quam parva ingentes arcula condit opes man of despicable presence though of powerfull eloquence in those letters that he wrote unto them 2 Cor. 10.10 A tricke there is which Sectaries have learned in these daies every way to magnifie their owne factionists and to vilifie their supposed Antagonists to cry up in the one vocall impudence for zeale and meere memory for learning to cry downe in the other holy feare and modesty for lukewarmenesse and ignorance in the one to extoll the art of seeming in the other to oversee reall worth affection either deluding or overswaying judgement But since yee k 2 Cor. 11.19 suffer fooles Animalia gloriae aurae popularis mancipia as S. Hierome stiles philosophers i. e. vaineglorious Animals that enslave themselves to popular applause suffer me also to speake or receive me as a foole saith S. Paul l 2 Cor. 11. v. 16 17 18 21. and would to God you would beare with mee a little in in my folly v. 7. that is I pray you suffer mee
sectaries after them whom shee may well misse and not want But if heresie should be suffered to beate downe the foundation of faith or schisme be able to destroy the wall of discipline then beware of Ierusalem her curse Quod dij prius omen in ipsos Avertant hostes Yet despise not petty contentions or disturbances for oft a sparke causes a flame King Asa died of a disease onely in his feete Pope Adrian was choaked with a fly and that mighty soule of Iulius Caesar was let out at a bodkin hole The least discord that is argues the want of some necessary degree of Charity i Charitas enim semper in unitate affectionis sed non semper in iudiciorum concordia consistit iuxta Aquin. Hinc Apostolus Rom. 14.1 c. infirmum in fide vult recipi sc charitate fraterna sed non ad dubias disputationes sci circa diversas opiniones de rebus non fundamentalibus which can cause unity of affection amongst them who differ in opinion And so much as there wants of Charity so much there wants of holinesse in the Church For love and onely love fulfills the Law But marke the Prophet Habacucke his inference Chap. 1.3 4. There are that raise up strife and contention Therefore the Law is slacked The Metaphor of slacking is taken in the originall as one well notes from the pulse of a man which discovers the state of his body to bee healthy if it beate with an equall stroke to be distempered if it beate violently to grow weake if it beate slowly and faintly to be utterly gone if it beate not all So we may note that where the Law of God is observed with equall respects of impartiall love as in David Psal 119.5 6. there is spirituall foundnesse of minde Where the Law is prosecuted in some relations onely in some parts thereof and not in other as in the first Table rather than in the second wherein consisteth the triall and exercise of love there is a grosse spirituall distemper Where the whole Law is slightly regarded there Charity waxeth cold or at least there is a spirituall luke-warmenes Where the Law is utterly rejected and prophaned there is an evident spirituall death in sinnes and trespasses By this rule let every one examine the state of his soule and bee a faithfull phisitian to himselfe and so take care to bee a sound member to the Church which would otherwise bee infected by him and so by contagion brought to finall corruption For the children that are corrupt Esaias 1.4 are also corrupters as one translation goeth and so a seede of evill doers even a viperous seede renting the womb that bare them living by their mothers death with k Act. 9.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi non aura aethercá sed sanguine christiano vescerâ—â— Saul breathing out slaughter against the Church Vae praegnantibus his diebus Matth. 24. 19. woe unto the Churches that teeme in these latter dayes and worst with the monsters of faction and schisme with false prophets of whom one saith loe here is Christ another loe there v. 23. Againe v. 26. Behold he is in the desart one saies i. e. in a new unpeopled world for this old world lyeth in wickednesse 1 Ioh. 5.19 Another saith Behold hee is in the secret chambers perhaps that is in the conventicles of sectaries at home Now ought we not rather to wish unto a Church dry Paps and a miscarrying wombe for which Hosea praies Chap. 9.14 then such unhappy fruitfulnesse by which foecundius nequiora proveniunt as Minutius Felix hath it in the dialogue by which shee is fertile onely to bring forth evill to herselfe Of the love of Christs Ministers In the fourth place my method ingages mee to commend unto you brethren the love of the Ministers of the Gospel especially of those that are set over your soules in the Lord For if the houshold of faith bee especially to be beloved than of this houshold more especially those who are the Ministers by whom yee beleeve 1 Cor. 3.5 Love the Ministers as the onely ordinary instruments of the faith of Christ l 1 Thess 5.12 Wee beseech you brethren that yee acknowledge as worthy of esteeme and not barely knowne m Ibid. v. 13. them which labour amongst you and are over you in the Lord and admonish you That you have them in singular love for their workes sake sc for the work of the Ministery They which are set over you in the Lord are your spirituall Fathers as you heard other Ministers are but your fathers brethren Very nature it selfe teacheth you this morality to love your owne fathers before the nearest of their kindred and your fathers house before the house of any other I have told you that Charity must be regular and orderly not preposterous To speake plainely since there is a woe to the shepheard that leaveth his flocke Zach. 11.17 although wee suppose it be to feede others whom hee affecteth better than his owne what shall wee thinke of the flocke that leave their shepheard to run after some n Sic dictus a populo â—olendo ut notat â—â—adius in lib. pr. Flori Cap. 9. poplicola some Chaplaine of the multitude some o Levita ille Iudicum cap. 17. v. 7 8. c. Qui nullo regente Israelem ver 6. errabundus victum vestitum vill suo ministerio quod talipretio aestimabatur quaeritabat Aut qualis erat cirumforaneus ille monachus rumigerulus rabula quiper imperitorum circulos muliercularum que symposia contra Hieronymum declamabat ut testâ—tur ipse Hierony Episto ad Dominiâ—â— Ideò Concilium Tridentinum vagos huiusmodi praedicantes consulto prohibuit wandring Levite some Sheba like him 2 Sam. 20.1 that blowes the trumpet to faction in Israel and with the noise thereof as Orpheus with the sound of his Harpe invited wildeÌ„ beasts and stones to come unto him drawes the whole country after him by the eares p Tacit. lib. 4. hist pa. 605. Apud plebem enim verba plurimum valent bonaque ac mala non suâ naturâ sed vocibus seditio sorum aestimantur My Text mindes mee of Charity and the mildest censure I can give is this All these like sheepe are gone astray For they erre surely who forsake their owne fold and shepheard to follow rather the voyce of any other Tell me all yee that so uncharitably inveigh against double beneficed men as against Polygamysts Because an Elder must be the husband of one wife Tit. 1.6 i. e. the pastor of one Church in q Ambr. Tom. 4. l. de digni sa serdota cap. 4. in Tit. 1.6 unius uxoris virum Si ad superficiem tantum literae respiciamus prohibet digamum episcopum ordinari Si vero ad altiorem sensum conscendimus inhibet Episcopum duas usurpare ecclesias Et si adhuc introrsus prosundio ra perscruteris monet ne
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
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.
of Love were the summe of the Law As t is evident by his enumeration of parts namely of some of the particular Commandements w Rom. 13.9 yet out of the order after which Moses set them downe x Saint Paul there quite omits the first Commandement puts the seaventh before the sixt which perhaps may afford matter for some idle Criticke to worke upon but for us tis enough to know that our Apostles scope was not to repâ—are the Commandements but onely to give the abridgement of them perhaps to intimate that they are all alike to love which knowes no first nor last amongst them with a forme concerning the parts not named not dubitative but inclusive and if there bee any other Commandement signifying that love is as y Militum non est interpretari iussa sed exequi Tac. Nâ—is obsequij gloria sufficit Id. ready to obey as God to command leaving all authority to God sibi obsequij gloriam relinquens leaving onely to it selfe the prayse of obedience Lastly this conclusive sentence is also exclusive love so fulfills the Law Without love no fulfilling of the Law that without love the Law cannot be fulfilled for he that offends in one that is in this one precept of Charity offends in all Iam. 2.10 quia violat vinculuÌ„ Charitatis as breaking the band of the whole Law saies S. Aug. lib. de verâ falsâ penitentia cap. 14. si fortê is liber sit Augustini For the conclusion it selfe though the rigour of Logicke suffer mee not to prove it yet I shall produce one or two parallell places of Scripture for the illustration thereof and a sentence or two of the Fathers agreeable thereunto The first and chiefest Matth. 22.40 testimony is froÌ„ the best expounder and fulfiller of the Law that ever was Christ Iesus who informes us that on these two CommandemeÌ„ts sc of the love of God our neighbour hangs all the Law and the Prophets Galat. 3.14 Then let S. Paul here witnes to himselfe no doubt but his witnes shal be true All the Law saith he is fulfilled in one word that verbum abbreviatum in S. Hieroms opinion thou shalt love thy neighbour as thy selfe which precept Moses gives Levit. 19.18 This love explicitely fulfills the second Table implicitely also the first For thou canst not love thy neighbour as thy selfe unlesse thou love thy selfe first Thou canst not love thy selfe unlesse thou love him that is thy summum bonum thy chiefest good and intimius tibi quam tu tibi ipsi as Plato sayes of him more intimate with thee than thou art with thine owne soule in whom thou livest and moovest and hast thy being The love of God then absolutely fulfills the whole Law Ioh. 14.15.21.23 1 Epi. Ioh. 3.17 and is oft put for the whole service of God and the love of our neighbour fulfills halfe the Law with reference to the love of God owe nothing to any man but love sc which payes all duties but Saint Paul here as also Gal. 5. with our Saviour Mat. 7.12 names onely the duties of the second Table i Cum duo praecepta sint amor Dei proximi pro utroque saepe uâ—â—m ponitur Lom 3. s d. 27. lit h. because these are the most palpable manifest fruits of love appearing to the example of men and glory of God whereas in the seeming zealous observation of the first Table in hearing and preaching of the Word and the like duties men sometimes deceive not onely others Charity but their owne soules also by the art of seeming Againe for that in case of urgent necessity when the actuall performance of both kinds of duties to God and man which are alwayes best united cannot bee done together the first table yeelds to the second God will then have mercy and not sacrifice a And Chap. 12.7 and out of Hos 6.6 Matth. 9.13 And hence wee may collect also why love is magnified 1 Cor. 13. verse the last even above faith that b Mat. 13.46 precious Iewell of the Gospel for the purchase whereof a man ought to sell all that hee hath as of himselfe So that even in the Gospell the love of God is called the greatest Commandement and the first and theÌ„ love of our neighbour is accounted the second like unto it Matth. 22.38 39. 1 Because faith in its owne nature abstracted from the fruits and effects thereof hath reference onely to God and so pertaines to the first Table but love hath relation both to God and man 2 Because faith in that abstractive consideratâ—on lyes hidden in the heart and so is knowne onely to God but love is like fire in the bosome which will breake out and cannot be concealed from man 3 Lastly for that love in its owne nature is a more noble and heroicall vertue than faith and of infinitely longer duration fulfilling the Law of God unto the end and c 1 Cor. 13.12 being without all end shining 1 Charitas in patriâ serventior est quam in via Aeternum enim ardentius diligitur adeptum quam desideratum uâ— docet Sanctus Aug. lib. 1. doct Christ cap. 38. vid. c. 39. Est Ciuiâ—tas in hac vita inâ—ipiens profiâ—iens perfecta sc suo modo perfectissma vero est in coelo Vt asserit Lomb l. 3. sent in sâ—â—e dist 29. most bright in heaven as the Sun without a Cloud and whilst that faith continues with it t is as it were d Iam 2.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. if not the life yet the breath of it For faith without workes is dead and faith workes by love Onely in a relative consideration as faith is the instrument of our justification and so the chiefe meanes of our salvation faith is of more excellency than love which is onely an evidence and testimony of faith For the Fathers if you please to recollect in your mindes what I have already noted out of S. Hierome and S. Augustine I shall have no neede to bee tedious in heaping up new testimonies onely heare S. Hierome againe describing the vertue of divine love putting forth the utmost of its ability in the service of God not onely doing every thing that hee commands but not daring to doe any thing which hee doth not require z Hier. Epist ad Caelant Grandem vim obtinet vera dilectio totam sibi amantis vendicat voluntatem Nihil est imperiosius charitate Si vere Christum diligimus nihil magis velle nihil omnino debemus agere quam quod illum velle cognoscimus And Saint Gregory a Hom. 27. super Evang. sayes omne mandatum de sola dilectione est omnia vnum praeceptum sunt quia quicquid praecipitur in solâ Charitate solidatur All the precepts are contained in one for Charity is the foundation of them all Charitas est multiplex lex dei b Vulgar Iob.
loc cit de doct Christ lib. 1. cap. 22. and to performe our severall duties to God and man not of constraint or for filthy lucre but onely for loves sake Love is like the Indian Figge-tree of which Scaliger writes t Exerci 166. that shee having shoote up her branches a convenient height reflects them downe againe to take new rooting in the earth and so makes a kinde of naturall arbour Gods love is the first seede which causes our love to take roote and to fructifie For Charity growes not like the fruit of the earth in the golden age without any seede sowne I meane without the seede of Gods grace sowne in the heart as the Pelagians u Conterraneus noster â—en Beda in libro quem scripsit contra Iulianum Episcopum Eclaneâ—sem qui hodieque praefationis loco commentarijs eius super Cantica praefigitur testatur Pelagianos existimasse charitatem esse primogenitum bonum prorsus nativam qualitatem quamque gratia nunquam gignit sed quandoque nutrit auget Charitas secundum eos velut flax est quae suâ sponte ardet sed spiritu quasi vento agitata vehementius inflammatur Sed absolutè secundum Apostolum Fructus spiritus Charitas Gal. 5.22 imagined Then Charity by the assistance of Gods grace shootes up her branches a good height even to God himselfe in the highest heavens and from him shee reflects them downe againe unto the ground to wit to the men of the earth and takes new rooting there So Greg. Mag. lib. 7. Mora. cap. 10. Per amorem Dei amor proximi gignitur Per amoreÌ„ proximi amor Dei gâ—gâ—itur Nam qui amare Deum negligit profecto diligere proximum nescit T is the Apostles phrase to shew Loves firmenesse fruitfulnesse Ephes 3.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yee being rooted and grounded in Charity This fruitfull roote strengthens the whole body of Religion and sends forth the manifold branches of piety bearing constantly the fruits of good workes and not onely the faire leaves of good words Our Saviour you know cursed the Fig-tree which made a faire shew at a distance yeelded no fruit when he came neere unto it although the time of fruite were not come To teach us to bee alwayes fruitfull in the good deeds of Charity because God allowes no season of spirituall barrennesse no not in the winter of old age Psal 92.14 Thirdly Charity fulfills the Law formally quia finis in moralibus habet rationem formae i. e. because in morallity the end hath the Nature of a forme also Charity is as it were the stampe in the which every lawfull action is to be coyned and without which how resplendent soever t is but counterfeit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayes the Apostle 1 Cor. 16.14 Let all your things be done in or with Charity All things done without Charity are as it were nothing 1 Cor. 13.2 Hence Charity is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the band of perfection Coloss 3.14 because it unites and couples all good duties together which faith workes by love and so may be called in this respect sides formata A faith that hath her right forme but faith not working by love is a dead faith and so sides informis a formeles faith as some of our Divines doe justly acknowledge See Bishop Downham in his booke of the Covenant of Grace page 229 230. who will not yeeld to Bellarmine that love is the inward constitutive forme and soule as it were of faith yet denies not that it is the morall or consequtive forme thereof Then know that although you performe the Commandements of God materially or according to the substance as Iehu fulfilled the will of God in destroying the house of Ahab yet if you doe them not formally in Charity i. e. principally in love to God secondarily to your neighbour especially to the Church of God you may pull on your heads vengeance as Iehu did Hos 1.4 in stead of a blessing God preferres adverbs before substantives hee doth not so much regard what is done as in what manner the manner specificates the action and makes it good or bad morally Lastly note to conclude this point and therewith the whole explication of the Text our actions may bee formed by Charity eyther directly and explicitely which is when in the act it selfe wee thinke of the love of God and of our neighbour to forme the act thereby as wee goe to Church out of our present love to the house and ordinances of God we goe to visit our neighbour in any distresse because wee suppose it a duty of love so to doe or secondly implicitely and virtually when the love of God and man is habitually setled in our hearts but yet we doe not thinke thereof in such or such an action I conceive that for the maine duties of godlinesse actuall love is necessary but habituall love sufficeth for those which are of lesse moment and more ordinary Whatsoever we doe S. Paul will have us doe it to the glory of God 1 Cor. 10.31 and so consequently out of our love to God But in some things as the habituall intention of his glory so the habituall love of him as it is a sufficient motive so a sufficient forme of our actions The love which I have proposed unto you is not a meere notion but a reall vertue and so consists not in speculation but action not in knowledge but application The objects unto which love is to bee applyed are foure in generall although in particulars infinite w Ang. de doct Christ l. 1. cap. 23. unuÌ„ quod supranos the first and chiefest is above us to be loved before our selves or any x Si deus omni homine amplius diligendus est amplius quisque debet eum diligere quam seipsum Aug. de doct Christ. l. 1. cap. 27. man whatsoever Alterum quod nos sumus y As the love of wife parents children kindred benefactors friends c. Hence Lomb. observes 3 sent d. 29. lit C. that the Commandement concerning our parents is honora honour not dilige love because we doe that naturally In the next place our selves Tertium quod juxta nos est Thirdly he that is next our selves our neighbour Quartum quod infra nos est Fourthly that which is below us our bodies There are no precepts saith S. Augustine z Ib. cap. eod cap. 26. Inconcussa natura lege quod sumus quod infra nos est diligimus quae lex etiam in bestias promulgata est concerning the second and fourth object of Charity For wee naturally affect them and they who love not God or their neighbour love yet themselves and their owne flesh even as bruit beasts also doe by nature Fugax enim animus ab incommutabâ—li lumine omnium â—agnatore id agit ut ipse sibi regnet corpori suo Et ideo non potest nisi se corpus suum
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 self-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
those that cut unity asunder and divide themselves from Christian society by malice or schisme Christ will saith he have none such in his mysticall body of which the Altar was a figure but those onely that are consolidated in the unity of faith and good life are of his Church But mutuall love is most especially required in respect of the builders of Gods house or Altar For the k Iam. 3.16 1 Cor. 14.40 and v. 33. discord of the workemen causes a Babell i. e. confusion of all things instead of decency and order that is a curse for a blessing Let mee adde that as God chose more brethren to preach the Gospel than to publish the law so hee now requires more abundant love from us towards one another In this respect also it may bee that the commandement of love is called l Ioh. 13.34 new which is not absolutely new 2 Epist Ioh. ver 5. Because Christs doctrine doth not onely commend Charity but also inlargeth it if not above the widest sence of the Law yet certainely farre beyond the practise of the Iewes and the glosse of their doctours as wee are taught Matth. 5.43 c. This is indeede to love one another as Christ hath loved us with entire and ardent affection Above all things then let us have fervent charity amongst our selves Let us who are the Priests of God m Levit. 6.12 13. continually nourish this fire of Charity in the Temple of the Lord Let it be inflamed by the antiperistasis of worldly hatred that gelicidium charitatis as n Thomas a nova villa in concione quadam one phraseth it that frost of Charity in these latter dayes foretold by Christ Matth. 24.12 The love of many even of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall wax cold see the reason there also because iniquity abounds the which whilst we reprove wee become the o 1 Kings 22.8 and Gal. 4.16 enemies of the whole world yet I cannot conceale what is said in the verse before Many false prophets shall arise shall deceive many And therefore the love of many may well be abated towards such which commonly seeke every one their gaine out of their quarter but not of soules these are worldly wise indeede foolish prophets But let us have salt in our selves and peace with one another Mark 9.50 p In quae verba sic ait Greg. M. Cur. Past part 3. cap. 1. admonitione 23. sal i. e. sapientia sine pace sc charitatis non vittutis est donum sed damnationis argumentum Sapientia enim ista est anima is terrena diabolica sed sapientia quae desursum descendit primò est pudica i. e. quae caste intelligit deindo pacifica quia per elationem se minimè a proximorum societate disjungit Quo plus sapiunt homines sapientiâ sc terrena quae inflat eò a concordiae virtute desipiscunt Haec Greg. i. e. the salt of spirituall wisedome that peace which Christian Charity brings which are two vertues happily conjoyned but unluckily severed For the wisedome that descends from above is first pure not earthly sensuall and corrupt then peaceable not proud and factious i. e. devilish Iam. 3.15.17 And the love that descends from above is wise and discreete not inordinate and inconsiderate It abounds in judgement Phil. 1.9 Let both the gaine which wisedome teacheth us and the fellowship which charity invites us unto be if not onely yet especially spirituall let us not by the one be given to q Tit. 1.7 and 1 Pet. 1.8 filthy lucre nor by the other to intemperancy know you not what one hath not onely spoken in the hearing but published to the view of those that r 2 King 18.26 stand upon the wall I am loath to repeate what hee was bold to write perhaps we may translate it thus Ministri omnium horarum incundissima socij ſ Phrasis ipsa est Tiberij Neronis alias Biberij Neronis qui cum noctē continuumque biduum cum Pomponio Flaceo L. Pisone epulando potandoque consumosisset alteri Syriam Provinciam alteri praefecturam urbis confestim detulit codicillis quoque Iucundissimos omnium horarum amicos professus Suet. l. 3. cap. 42. quorum textus est fictile peto plenum quorum psalterium est cantharus The best way of confutation is rot by retorting contumelies which Charity forbids but as the Phylosopher did refute him that disputed against naturall motion onely by walking by speaking the words t Act. 26.25 and performing the actions of truth and sobriety Else woe be unto those by whom such scandalls come against all the rest In the meane while untill Charity teach men better language let us possesse our solves in patience and comfort one another with these words The Disciple is not above his Master Our Master was accounted a glutton and a wine bibber because hee came eating and drinking Matth. 11.19 And the Baptist came neither eating nor drinking and they sayd he hath a Devill v. 18. So the malicious censurer with u 1 Kings 22.13 Zedekiah makes himselfe hornes of iron to push on both sides and with him there verse 24. hee will be sure to smite the Prophet if not with the right hand of justice yet with the left hand of calumny As the Satyrist sayes O Laertiade quicquid dicam aut erit aut non So in this case it seemes t is to no purpose for the Prophet to take care what to say o◠doe For O man of God whatsoever thou speakest or doest to the uncharitable men either must be evil or not if not malice will make it so if so already censure shall augment it malice sees things as it were through the water so that what is straight seemes crooked and what is small seemes great if it be bad enough to be seene at all And censure as I have instanced like the winde blowes with equall violence upon objects that are opposite the one to the other And so it is to bee regarded as a winde that passeth away in rash breath returnes not againe as it were in judgment to consult upon what is past to apply Davids words w Psal 78.39 to another sense then he intended with good leave S. Paul tells the judging men of Corinth plainely I x 1 Cor. 4.3 4 5. passe not to be judged of you c. where he furnishes us with divers reasons which your meditations may make use of to defend our selves with against humane judgement or if you please remember how our Saviour hath forwarned forearmed us in his Apostles Ioh. 15. y v. 17 18 19 20. See what he commands you to doe to love one another see how hee encourages you to suffer by his example If the world hate you you know that it hated me before that it hated you c. againe recollect what he saith * Ioh. 13.35 By this shall all men know
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
the Law and how Love fulfills the Law You see what it is to love our neighbours as our selves Now to fulfill the Law that is to performe all the precepts of the Law in that manner which the Law requires As hee is said to fulfill a mans will who executes all the contents thereof But â—her's the difference mans will may be performed to the utmost by man but Gods Law is fulfilled onely quoad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. according to his gracious acceptance of imperfect obedience if sincere not quoad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the rigour of justice so that men may live without all sinne as the f Pelagianorâ— dogma suit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut docet Hier. in dial cont Pel. Script Pelagians conceited and come to the height or â—on ultra of Charity as afterwards g Haeresis fuit Begardorum et Beguinarum in concilio Viennensi Anno Dom. 1311. cum novem alijs corum nefarijs dogmatibus damnata posse homines in hac vita ad tantum perfectionem Charitatis pervenire ut reddantur penitus inpeccabiles amplius 〈◊〉 Anto. hist. part 2. Tit. 2. cap. 3. § 2 In gratia Charitatis prosicere non valeant others imagined There is a double perfection one of parts which wee call integrity another of degrees which we call absolute perfection The Law of the Lord is perfect Psal 19.17 sc not onely essentially but in all respects And so is love absolutely perfect in it selfe and relatively to us as it points out to us the way of perfection the Law of God But wee in this life are not perfect in love but onely in perfection of parts in degrees our love must still increase and abound Phil 1.9 Eph. 4.15 till wee all come into a perfect man ib. v. 13. which is when this mortallity hath put on immortality then we shall fulfill the Law of Love as the Saints now doe without any defect at all when wee shall know as wee are knowne h Ex parte diligimus quia ex parte cognoscimus Lomb. 3. sent d. 27. l. F. Here we know but in part and therefore can love but in part With David i Psal 119.6 we may must have respect to all Gods Commandements but with him in the last verse of that Psalme wee have our faylings For k Psal 19.12 Iam. 3.11 who can understand his errours l Non dicimus hominem posse omnis peccati expertem esse non timemus tamen asserere posse hominem per gratiam legem implere eâ— eâ impletione vitam aeternam promereri Bellarm Bellarmine himselfe dares not averre that any man can live without all manner of sinne but onely without mortall sinne yet he feares not to maintaine out of this Text and the like that a man assisted by the grace of God †Nondum enim inter doctos constat iudice Vossio lib. 6. hist Pelag. an Pelagius agnoverit aliquaÌ„ gratiam internam quâ excitemur adiuvemur ad opera pietatis utcunque in hoc differunt quod generalem gratiam agnoscant Papistae quam nec docuit nec novit unquam Pelagius wherein they seeme to differ from the Pelagians may fullfill the Law of God So that by such fulfilling of the Law they may merit eternall life But since that sinne indefinitely taken is the transgression of the Law m 1 Ioh. 3.4 and they that transgresse the Law cannot fulfill it exactly secundum totum perfectionale but integrale according to intensive or graduall but onely extensive and integrall perfection Since if love fulfill the Law by grace n Rom. 11.6 there can be no reward of merit yea since we can performe no love but onely what we owe as our Apostle speakes o Rom. 13.8 we cannot hire it out for the interest of salvation Alas wee have not wherewithall to pay our debts wee shall still owe love when wee have payed abundance of love and doe wee thinke with the p Instar viduae 2. King â—â— 4. erat Synagoga Iudaica sine sponso Christo cui libellum repudij dederat prior maritus Isa 50.1 paupererat quia lex gratiam conferre non valebat ideò eius rudimenta infirma vocat Paulus egena Galat. 4.9 nec poterat Adami debitum persolvere Nec sibi suaque animae providere Habebat autem vasa commodata quia legem usque ad Christum commo latam habebat venit autem Christus ex lechytho corporis sui oleum sanguinis effudit adimple vit vasa vacua sc legem Matth 5.17 Ex eo oâ—eo satisfacere pro originali actuali peccato possumus vivere de reliquo deo grati accepti Sebast Gomesius in Psal 50.16 We may indeede live acceptable unto God and pray with David in faith Psalme 19. verse the last But wee cannot live a meritorious life to our God Widdow 2 Kings 4. by a miracle of grace to obtaine such a plenty that wee shall have enough to pay what dues wee owe to God and man and then to live upon the rest and purchase also with it Let us rather take our Saviours advice Luk. 17.10 when yee shall have done all those things that are commanded you say wee are unprofitable servants we have done that which was our duty to doe wee are but servants therefore our obedience is our duty We are unprofitable servants our obedience is but of small value in it selfe and to our master no way beneficiall Psal 16.2 Therefore our obedience is neither q Quare ergo datur praeceptum si impleri nequit Resp Quia non recte curritur si quò currendum est nesciatur Lomb. 3. s d. 27. lit G. perfect nor meritorious our r Omnis nostra perfectio est imperfecta Bernard Charitas in quibusdam est perfecta in quibusdam imperfecta perfectissima verò in hâc vita haberi non potest ut Aug. ad Hieron loquitur perfection is actually imperfect compleate onely in desire and preparation of minde and in sincere endeavour by which wee labour to bee Å¿ Matth. 5.48 perfect as our heavenly Father is perfect The best are but like the Image of Daniel t Dan. 2.32 33. their feete are of clay made of fraile earth which causes them often to walke on weakely sometimes to fall dangerously although their heads bee of gold i. e. though their first intentions and resolutions bee pure and sincere towards all the wayes of God which yet God calls and in favour accounts the u Ezek. 36.27 fulfilling of the Law But to conclude this point our Apostle meanes that love fulfills the Law onely thus according to the sincere desirs of the heart aut quoad praeparationem animi or else according to perfection of parts and uprightnesse of minde and that in sensu diviso not conjuncto as we have severall occasions of doing good not all at once as if every act