in euery commandement It is the * Col. 3. 14. bond of perfection quo omnia hominum inter se officia continentur coherent wherein all the duties which passe betweene men are comprehended and combined As faith is the bond of our vnion with Christ so is loue of our communion with our brethren the members of Christ in which two consists the perfection of the mysticall bodie It is called here the fulfilling of the Lawe both in this verse and in the tenth because qui diligit non vnum aliquod praeceptum obijt sed in genere praestitit quod lex iubet he that loueth obserueth not some one precept but performeth in generall what the Law inioineth but of this in the next place 4. Fourthly where loue is not the life of man is like a perpetuall tempest here rushing and there blustering here beating and there bearing downe all before it without this wee still doe liue in the gall of bitternesse and bond of iniquitie where this failes mischief comes in place thereof dissentions discords and such curses as accompany them Non euenissent Cyprian Ep. 8. fratribus haec mala si in vnum fraternitas fuisset animata Such euills had not befallen the brethren if the brotherhood had held together in one mind Let vs therefore nourish this precious charity in our hearts in obedience and true conformity vnto Christ as also for the worthinesse of the grace it selfe and for our owne refreshing and consolation in our pilgrimage here on earth CHAP. 13. Of the diuersities of loue and of the nature of Christian religious loue towards one another BVT that ye loue one another We haue a rule euen in moral discipline that the prayse of vertue consisteth in action This is as true of loue as of any other whatsoeuer * 1. Cor. 13. 13. in this preferred before faith and hope not simply but because it is diffusiue of it selfe to the vse of others whereas these are confined to the person of the beleeuer Wee haue also another rule that whatsoeuer wee would that men should doe vnto vs euen so should we do to them for this is the Law and the Prophets Mat. 7. 12. But wee desire that men should loue vs and accommodate themselues to our seruice therefore it is a naturall and a perpetuall debt to do the like vnto them Now that loue may be diffusiue of it selfe in precious streams and operatiue with approbation of God and of man let vs choose out among the seuerall kinds of loue 1. the most excellent in nature 2. the best esteem'd in quality 3. the most beneficial in the operations fruits of it For the first wee must obserue that there are diuerse kinds of loue as naturall affection whereby wee loue our Parents Children and Kindred Hee that hath not this is worse then brutish euen beasts cherish and suckle their young ones This though a Christian cannot want yet a reprobate may haue There is a ciuil loue the obligation whereof is domesticall or politicall societie Meere naturall men yeeld this for mutuall commodity and consolation There is a morall loue consisting in an exact compensation of affection with affection of benefite with benefite which falls short indeed of that loue which here we seeke as our Sauiour shewes Mat. 5. 46. 47. It may be in vnregenerate men yet it is a great furtherance to the producing and preseruing of the charity whereof we speake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Nazian Nothing so auaileable vnto loue as compensation of affection which is expressed by mutuall offices Vis vt ameris ama Wilt thou be beloued then do thou loue Lastly there is a christian religious loue which is a sanctified affection wherby our hearts are ioyned either to our brethren in the faith in contemplation of Gods image in them shining in an eminency of Graces or in respect of the common hope of our calling declared by outward profession or else whereby we wish and doe good to our enemies in obedience to him who hath commanded vs so to doe There is not any kinde of these loues aboue mentioned but it is a debt and so is this christian religious loue also and must be duely paied First in respect of the communion of Saints there is one body one spirit one hope of our calling one lord one faith one baptisme one God and father of all Eph. 4. 4 5 6. If a * Eccle. 4. 12 three-fold cord bee not easily broken how much lesse this of loue in such a concurrence of inuincible obligations It must also be paied as an homage to God who will take no notice of our loue to him vnlesse we loue our neighbour Thou shalt loue thy neighbour as thy selfe I am the Lord Leuit. 19. 18. as also 1 Ioh. 4. 20. Hee that saith hee loueth God and hateth his brother is a lyar Who so loueth not his brother whom he hath seene how can hee loue God whom bee hath not seene Thirdly it must bee paid in regard of mutuall offices and duties as of tender affections and earnest prayers for one another the intercourse whereof cannot be stopped among Christians Maior est fraternitas Christi quà m sanguinis Brotherhood in Christ is stronger then in blood If kinne will creepe where it cannot goe christian charity cannot chuse but be diffusiue of it selfe from the highest to the lowest * Psal 133. 2. 3. As the precious ointment from the head of Aaron to his beard and to the skirts of his garment as the dew of Hermon vpon the hill of Zion so this loue imparts it selfe by a co-operation of Gods spirit to the comfort and refreshing of high and low pertaining to the couenant Moreouer as in ciuill debts so also in sacred the paiment must be currant It is not the loue of brethren in euill bee it neuer so strong that will serue the turne such concord is a conspiracy as in * Gen. 34 25. Simeon and Leui in the outrage vpon the Shechemites It is not the doting of * Iudg. 16. 4. c. Num. 25. 15. Samson vpon Dalilah or of Zimry vpon Cosby be the men neuer so great that will serue the turne this is but carnall lust The currant loue which beares the stampe of the Sanctuarie must bee deriued * 1. Tim. 1. 5. from a pure heart a good conscience an vnfaigned faith this is the right myne out of which it must be taken And in this respect the christian loue doth as much surmount all carnall loues as gold or siluer doth copper or lead which makes mee wonder why we should bee so ambitious of the friendship and countenance of men notoriously sinfull seeing how much soeuer they are beloued of vs yet they can but giue vs drosse for gold chaffe for wheat True christian loue indeed as it is a noble heroicall grace so can it not proceed but from a sanctified originall CHAP. 14. The qualities of religious Loue. AS is
the nature of religious Loue so are the qualities holy and heauenly These are three Patience Constancy and Feruency Loue is patient Charity suffereth long and is kinde it is not easily prouoked it beareth all things it endureth all things 1 Cor. 13. 4 5. 7. The Israelits depose Samuel from his gouernment as great an indignity as could bee deuised yet God forbid said hee that I should cease to pray for you or to shew you the right way 1. Sam. 12. This was the patience of his loue to recompence good for euill Saul persecutes Dauid bitterly 1. Sam. 24. 5 26. 11. c. Dauid hauing his life in his power twice takes not the opportunity of priuate reuenge but dismisseth him safe this was the patience of his loue to the Lords annointed È£ Greg. hom 7 in Ezech. Patientia vera est quae ipsum amat quem portat It is true patience to loue him whose weight we feele Thus the nurse beares the vnquietnesse of her child that breakes her sleepe the Minister the ignorance and wilfulnesse of the opposite the husband and the wife suffer the infirmities of each other without grudging or repyning because there is true loue in the flesh and in the Lord. As is the measure of Loue so of Patience much loue much patience Loue is strong as death being supported with patience Whereupon also doth depend the next property which is Constancy The Apostle hauing said that Charity Aquin. in hunc locum beareth all and endureth all things inferreth in the next words Charity neuer faileth 1. Cor. 13. 8. Charitas in diligendo non deficit sed proficit Charity in louing goes not backward but forward as appeares in the Philippians whose loue abounded more and more The loue of Ruth to Naomi makes her cleaue vnto her constantly though shee had perswasions and example and discouragements to the contrary yet the resolution was That nought but death should make a separation Ruth 1. 16 17. The like stedfastnesse is in the loue of Paul towards the Corinthians though the more he loued them the lesse he was beloued Yet will I spend most willingly saith he and will bee spent for your sakes 2. Cor. 12. 15. True loue is not apprehensiue of offences nor alienated vpon sleight occurrents though the seruices of loue bee sometimes costly as in relieuing the poore and the labour of loue sometimes painfull as of * Ierem. 38. Ebedmelecke in drawing Ieremy out of the dungeon of Malchiah hazarding thereby the displeasure of Prince and State Yet loue armed with constancy persisteth in good purposes against all difficulties oppositions whatsoeuer yea when many other eminent gifts doe cease yet shall loue continue 1. Cor. 13. 8. 9. The third quality of this loue is Feruency Aboue all things haue feruent loue among your selues 1. Pet. 4. 8. This sets an edge on loue it keepes it from languishing it suffers not so gracious an affection to settle vpon the lees of sluggishnesse but will quicken it as a taskemaster exacting daily the seruice of the day it will make vs restlesse til some good be done and sensible in case we faile as is noted of * Hieron in Epist ad Gal. cap. 6. Titus the Emperour when he had not done some memorable good he would lament the losse of such a day Feruency will make vs sow our seed in the morning and not suffer our hand to Eccle. 11. 6. cease in the euening Want of feruency in our loue makes vs vnprofitable in time of need like the Priest and Leuite to the Luk. 10. 30 31 32 33. man that was wounded and halfe dead they looked on and perhaps pitied him but passed by the other way without vouchsafing any reliefe at all So is the common temper of mens loue they thinke themselues in charity else God forbid they hate no body they hurt no body they are no quarrellers or otherwise iniurious thus they make faire weather with all but let a man fall into some extremity and then they will not ease his burden with the least of their fingers It is Feruency must make our loue actiue vsefull and which must make vs like the good Samaritane ministring to the distressed as wee are able and they haue need Neuer turning our eyes from our owne flesh Esay 58. 7. CHAP. 15. The effect of loue with rules to dispense the fruits thereof and a complaint for the neglect of it THe religious loue thus qualified will quickly shew it selfe in the fruits and effects it will sweeten and season all our actions making vs full of mercie and as * Rom. 15. 14 Paul speaks of the Romans full of goodnesse If you would know wherein this loue must and may bee discerned I answere euen in all things Let all things be done in loue is the Apostles direction 1. Cor. 16. 14. Because without this the best things degenerate and turn the edge * 1. Cor 8. 1 Knowledge without loue puffeth vp * 1. Cor. 13. 1 2. The gift of tongues and prophecie without loue is as a vanishing sound Almes without loue is ostentation Martyrdome without loue is fruitlesse and vnprofitable Let mee speake it as it is as faith without workes is dead so works without loue are counterfeit and hypocriticall * Rom. 12. 9. Let loue be then without aissimulation in all our doing which will make them passe more sweetly then all the springs of Lebanon â—f we further inquire when and to whom this loue must be shewed that also is set downe Gal. 6. 10. While we haue time let vs doe good vnto all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophilact the time of working is the time of liuing and though there may bee difference in the opportunities yet shall we neuer want such as will want vs. Which burden for all that where loue is will not seeme tedious Charitas facit iugum leue Loue makes the yoake easie * Gen. 29. 20 Iacob indured a hard seruice vnder Laban of seuen yeares for his daughter Rachel yet they seemed in his eyes but a very few dayes because be loued her If yet we further aske in what manner this loue must be declared That also is set downe 1. Ioh. 3. 18. Little Children let vs not loue in word and in tongue hee meanes not in bare verball complement only for words otherwise must bee the Interpreters of the heart but in deed and in truth our loue must be reall and beneficiall if it be barren it is certainly counterfeit If this precious treasure be in our hearts wee ought not to hide it concealed loue is like concealed learning vnprofitable We must professe it then to the comfort of our brethren as * Ruth 2. 13. Booz spake to the heart of Ruth yea and expresse it too as hee did * Ruth 3. 18. he rested not till he had done her good in the highest degree Thus Mordocai procured the wealth of
societie nor ordinarie intercourse of consultations and familiarity with all nor peace neither further then may stand with holinesse and godly wisedome For what if there be ineuitable occasion of a breach What if a man will needs become an enemy and prouoke vs with heauy iniuries Here now is loue put to the greatest tryall yet will it bee fruitfull and that in season For Christian loue may as truly be exercised to an enemy as to a friend and in forgiuing iniuries as in giuing gifts Did not Steuens charity shine as cleerely * Acts 7. 60. Acts 6. 6 in praying for the forgiuenesse of his persecutors when he suffered as a Martyr as in ministring to the necessities of the Saints as a Deacon Forgiuenesse is like a blossome in March that shrinkes not at a nipping blast this will proue the forwardest and goodliest fruit in Autume But what if forgiuenesse be not sought by him that doth the wrong yet must thou daily aske forgiuenesse at Gods hands vnder condition of forgiuing What if the iniurie be daily multiplyed and renewed Heauen is open to thy complaints and the Law is open to restraine intollerable persons onely in suits at Law when they are ineuitable Loue first retaineth an vnfeined desire of peace though it be prouoked Secondly it abstaineth from priuate reuenge though it haue opportunitie Thirdly true loue prayeth for the enemies conuersion though continuing refractary But here may I iustly take vp a complaint Charitatem in terris peregrinam agere As one speakes of Truth so may I of Charitie that it liues as a stranger here on earth little religious loue is to bee found in the world Some men loue no body but for some carnall respects Others can loue any but the seruants of God as Achab could like well of all Prophets but of Michaiah and Eliah and 1 King 22. 68. 1 King 21. 20. them he hated and counted them as enemies Others that can find no fault in Gods children yet hold off their loue in suspence and they must know them better before they will ioyne with them in amitie and societie and so perhaps they neuer meete Others confine their loue to societie in reuelling lasciuiousnesse or some other rudenesse in which there is at last but a bond of iniquitie So little entertainement finds loue vpon earth yet it is the bond of perfection both in heauen and in earth and hath the most noble testimonie and stile to be called in this place the fulfilling of the Law CHAP. 16. That loue is a fulfilling of the Law according to the measure of it and that yet hence it doth not follow either that the perfect fulfilling of the Law is possible in this life or that any can be iustified by the workes of the Law in this state of corruption FOr hee that loueth another hath fulfilled the Law These words are a reason of the former exhortation The argument is thus The mutuall loue of Christians is the fulfilling of the Law therefore wee ought to loue one another When loue is said Cantic 8. 6. to bee strong as death non potuit saith Austin Charitatis fortitudo magnificentiùs exprimi quà m quòd morti comparatur The strength of loue could not be more magnifically expressed then when it is compared vnto death As he saith of the strength of loue that it could not be expressed in more loftie termes so may I say of the supereminent excellencie of loue it could not be set downe in higher termes then in calling it the fulfilling of the Law Concerning which words sundry things may be enquired both for the meaning and certaintie of them As first the thing in hand being mutuall charitie and brotherly loue which is limited and confined to the second table of the Law and is no further extended how the performance of it can bee said to fulfill the Law seeing in this dutie supposed as good as can bee in this life a man onely fulfilleth the second table of the Law The answer herein is this that though he that loueth his neighbour intirely do but fulfill the second table expresly yet he performes the first also by necessarie consequence For all religious loue to men floweth originally from our loue to God and our loue to God dependeth wholly on his loue to vs. * 1 Ioh. 4. 19 We loue him because he loued vs first As therefore a great brightnesse of the ayre at midnight argueth the shining of the Moone and that presumeth an illumination from the Sunne because these depend one on another so the diffusing of our charitie on our neighbours proueth our loue to God and our loue to God presumeth his loue to vs first for the inseparable dependance which they haue on each other We may also briefly answer that our brotherly loue fulfilleth the Law that is that part of the Law which doth punctually require it The other questions arise from the ambiguitie of the speech Hath fulfilled the Law Out of which our aduersaries draw two conclusions First that the fulfilling of the Law is possible in this life Secondly that a Christian may be iustified by the workes of the Law For the first the Rhemists in their marginall notes vpon these words say this Here we learne that the Law may bee and is fulfilled by loue in this life against our aduersaries who say it is impossible to keepe the Commandements The argument may thus be framed He that loueth another or that loueth his neighbour fulfilleth the Law But euery true Christian can and must and doth loue his neighbour therefore euery true Christian can and must fulfill the Law First to the proposition I say that he that loueth another fulfilleth the Law according to the qualitie and measure of his loue Qualis quanta dilectio talis tanta est legis impletio so farre as he loueth so farre he fulfilleth the Law But say they in the assumption euery good Christian can and may and doth loue his neighbour To this I answer that loue is either perfect and full in the affections and offices of it without any errour or defect at all this is that which fulfilleth the Law according to the seueritie of it to the vttermost but it is impossible in this life through the weakenesse of the flesh There is another loue which is true sincere and heartie yet not without imperfection for in many things we all fall short in affections in actions * Gal 5. 17 The flesh lusteth against the spirit and the spirit against the flesh so that we cannot do as wee would * Phil. 3. 12 13. I haue not saith Paul attained vnto perfection This loue is possible but not perfect the other is perfect but not possible to vs compassed as we are with imperfections and consequently the perfect impletion of the Law in this life is not possible The second argument depends on this framed by those who by building iustification vpon the workes of the Law put
not continue in them page 1. CHAP. II. That we should owe no man any thing so much as lieth in vs. pag. 7. CHAP. III. The diuision of Debts and of the first kinde of ciuill Debts imposed by others namely Hereditary pag. 10. CHAP. IV. Of legall Debts and first to the Magistrate pag. 17. CHAP. V. Of Debts to the Minister of the Gospell pag. 24. CHAP. VI. Of Debts to the poore pag. 43. CHAP. VII Of Debts procured by our selues and first of necessary Debts pag. 55. CHAP. VIII Of voluntary Debts transient and permanent pag. 57. CHAP. IX A confutation of such Apologies as men pleade for their continuing in Debt p. 67. CHAP. X. Directions for auoiding Debt that it breake not vpon our estate pag. 79. CHAP. XI Directions how to get out of Debt if wee be already intangled pag. 100. CHAP. XII Of the sacred Debt of Loue that we ought to loue one another and why pag. 114. CHAP. XIII Of the diuersities of loue and of the nature of Christian religious loue towards one another pag. 119. CHAP. XIV The qualities of religious loue pag. 120. CHAP. XV. The effects of loue with rules to dispense the fruits thereof pag. 124. CHAP. XVI That loue is a fulfilling of the Law according to the measure of it and that yet hence it doth not follow that either the perfect fulfilling of the Law is possible in this life or that any can be iustified by the workes of the Law in this state of corruption pag. 134. THE DEBT BOOKE ROM 13. 8. Owe nothing to any man but this that ye loue one another for hee that loueth another hath fulfilled the Lawe CHAP. I. The words opened and a discourse touching Debts in generall with reasons why we should not continue in them IN the words before the Apostle exhorteth to render to euery man his due tribute custome honour and feare to whom they belong and in these things not to remaine debtors to any but so farre as in vs lyeth to yeeld to euery man his right from which particular enumeration he proceedeth here to the generall admonition to owe nothing to any man but loue this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayth Chrysostome a Debt neuer fully paid but alwaies to be yeelded and alwaies due the Argument is thus Debts must bee paid but loue is an vniuersall and a perpetuall debt therefore it must be yeelded to all the Verse is resolued into two propositions First wee must not be in debt in such things as can be discharged Secondly we must alwaies continue and keepe on foote the debt of loue A reason is annexed of the latter Proposition Hee that loueth another hath fulfilled the Lawe For the vnderstanding of the former proposition we must consider what Debt is Debitum est quicquid obligatione aliqua alteri praestatur Debt is whatsoeuer is performed to another vpon any bond or reasonable consideration Now as is the obligation such is the debt obligations are of three sorts of Nature of Grace and of Ciuill contract Bonds of Nature and Grace are perpetuall so long as the parties remaine as a child oweth a perpetuall respect to the Parents and they to him euen by nature so Christians are vnited in the bonds of grace which must not faile but ought to continue Yet the ciuill bonds of debt which come by borrowing and lending by buying and selling or any interchangeable duties and seruices doe then cease when they are payed and performed The proposition is to be vnderstood of this third kind of debt as we may see by the exception in the Text which keepes that debt on foot which cannot totally be discharged Now when he sayth Owe nothing to any man I took it not to be a simple prohibition of all ciuill debts which cannot bee auoided while humane contracts stand but it is an admonition duly and truly to discharge all such debts and so much as in vs lyeth not to continue in them Hortatur sayth Chrysostome vt nullius rei quám solius dilectionis debitores maneamus soluentes scilicet quicquid rerum aliarum aut officiorum debemus He exhorteth that wee remaine not debtors of any thing but of loue only paying forthwith whatsoeuer other things or duties wee do owe this doth Bucer follow and other the best Expositors The instruction is this That whatsoeuer ciuill debts or duties we owe to any we must truly and duely pay them and so much as in vs lyeth not continue vnder that bond and obligation Giue vnto Caesar that which is Caesars is an excellent rule Mat. 22. 21. and is it not euen as true and as good render to your neighbour that which is your neighbours If the work-man be worthy his wages Luke 10. 7. then euen the hireling must haue his due the poorest labourer his due specially the labourer in the Lords haruest If it be a brand by Gods Spirit vpon the wicked that he borroweth but paieth not againe Psal 37. 21. Then should euerie good man so much as in him lyeth pay euery man his owne and not willingly continue vnder the bond of debt First because debt consumes many a Reason 1 mans estate by the hard conditions vpon which they are constrained to borrow as vpon vsurious contracts or vpon cruell bargaines or vpon such pawns and Morgages and Obligations as vtterly vndoe a man in the forfeiture Secondly in many cases it is a seruile thing to be indebted and therefore when the Lord will set downe an vnderling hee describes him by being a borrower and not a lender Deut. 28. 43. Hee shall lend to thee but thou shalt not lend to him Salomon is more peremptory The borrower is a seruant to the lender Prou. 22. 7. supposing them equall before as we may see by his submissiuenesse and flatteries and obsequiousnesse and seruile obseruations By Debt a mans state and person is in a manner mancipated to the lender 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gifts for loane of money make free men seruants by turning as I conceiue the state of him that so borroweth from freedome to seruility Thirdly by long continuance of a debt freely lent the Lender may be damnified greatly by the Borrower A man by trading and turning the Stocke may raise maintenance to himselfe and such as depend vpon him whereas the money in another mans hand long deteined is like aburied Talent in respect of the owner Fourthly Debt may prooue vncomfortable fortable to a mans owne Conscience for what if payment be so long deferred till a man be not able to pay till he be compelled to ingage others what if it be deferred till a man dye then that which might haue beene satisfied by ones selfe will verie hardly bee discharged by his Executors A man well able to pay his owne debts may leaue an Heire that shal not be bound to pay Lands pay no debts or not in hast not at a mans neede Fiftly a man indebted cannot while he so continueth liue comfortably because
vertue of some Statutes deuised for supply of casuall occurrents besides the power of Prerogatiue Royall Tributes and Customes Subsidies and Tenths with many other pensions fall due to the King and so are counted legall debts though morall in their originall yet legall ex determinatione legis the Law prescribing how it shall be for quantity and circumstances In paiment whereof it is the wisdome of our State that though where nothing is to be had the King must lose his right yet hee seldome doth lose any thing of that which is found due by Officers employed put in trust and it were pitty it should not come entirely into his treasury For how should the most illustrious estate of such a Monarch how should such ministers of State of Iustice of Peace peareless I am perswaded for worth and wisdome How should such a Navy such men and munition as must be alwaies in a readinesse against casuall events how should such Armies as may be requisite in a tumultuous and raging world be maintained at his cost how should true Religion and the Gospell sincerely preached for which the world hates vs and yet without which our life would be tedious and a very shadow of death bee defended by his power against the malice of the Diuell and his instruments if all the springs and fountaines of the Kingdome did not constantly runne into the Ocean of his Treasury As our Nation hath not beene backward in the payment of this debt so hath it beene more happy then any nation in the world in our two last Soueraignes Queene Elizabeth and King Iames both of blessed memory to whom it hath been paied For besides protection by the Sword of Power and Iustice common to other Subiects yet not euery where so common as were to be wished wee haue had the true Faith of Iesus Christ professed and the preaching of the Gospell established and countenanced by publike Authority for the space of sixtie six years without interruption A most inestimable blessing for which we owne euen our selues vnto them as Paul speakes to Philemon Philem. v. 19. and for which none but God onely can make recompence The Children that now are shall not forget King Iames when they are old the Elder also shall reuerence his memory because by his princely care and expresse direction for Catechizing the ignorant not onely the younger are able to giue an account of their Faith but euen the elder though vnwilling to appeare senes elementarij old men learning principles yet they do both countenance the worke by their presence and doe encrease daily in knowledge and zeale Thus our two late gracious Soueraignes most memorable for great matters but for none so much as in that they were an incomparable payre for defence the true Faith and propagation of the Gospell haue had as they deserued the loue of our hearts a reall performance of those pecuniary debts whereof I speak and shall be had by vs and ours in an euerlasting remembrance which wee doubt not shal daily be renued by that most noble branch springing from that roote so blessed to our Nation our deare Soueraigne Lord King CHARLES that now is Concerning whom wee cannot expresse the greatnesse either of our hopes or ioies which wee conceiue For his life hitherto vnspotted of the world so free in youth from the lusts of youth so farre from intemperance in the fulness of plentie so preualent ouer pride in such a fortune so vnstained by Popery in the schoole of Spaine so attentiue and iudicious in hearing Gods word so full of goodnes when it was not in request such a life I say hitherto in the blossome and spring doth promise precious fruits in the ripenesse and maturity Blessed are those guides liuing and dead who had the seasoning of such a vessell of honor and grace and failed not in the seruice and blessed is his Majestie who in his Christian education laid such a foundation of religion and wisedome of godlinesse and honestie as is the vnspeakable ioy and comfort of all his louing subjects and will bring him infallibly in a course of holinesse to a perfection of life and happinesse at last Our Sauiour pleads the right of * Mat. 22. 21. Caesar euen then when Tiberius a subtle Tyrant was that Caesar Paul in this place doth most earnestly vrge the paiment of Tributes and all other duties to the Superior powers at that time when Nero whom else-where he calls the * 2. Tim. 4. 17. Lion was the Roman Monarch What else doth this teach vs but that how-euer the importunity of gouernors may at some time be grieuous in exacting yet the subject if release cannot bee had by supplication must be alwaies obedient in performing to the vttermost of his ability How much more should we hauing by the gracious prouidence of the Almightie such a King set ouer vs as we trust will proue a man after the heart of God as Dauid did in Israel and a pattern of grace and zeale as Iosuah was in Iudah How much more I say should wee most cheerefully yeeld vnto him the homage of our hearts the seruice of our hands and the portion of our substance required by Law to the vttermost mite besides our continuall prayers vnto God for his present and future happinesse CHAP. 5. Of Debts to the Minister of the Gospell ANother debt imposed by humane Ordinance pertaineth to the Minister as Tythes and other pensions in the right of the Church These I cal imposed by humane Lawes not as wauing the claime by Diuine right till I bee otherwise instructed then yet I am For if Tythes were due to the Priest of the most high God * Gen. 14. 20 Gen. 28. 22. paid by Abram if vowed by Iacob before the Law giuen in mount Horeb if they were due vnder the Lawe to the Priests and Leuites by diuine right for the seruice of the Tabernacle If a maintenance bee due to the ministers of the Gospell as the Apostle pleadeth purposely 1. Cor. 9. from verse 7. to the 15. Gal. 6. 6 7. If God haue ordained that they who preach the Gospell should liue of the Gospell and that hee who is taught in the word should communicate vnto him of whō he is taught in all good things then surely I see not but that tythes at least or some better thing should be due to the Minister of the Gospell by Diuine Ordinance and that those who take them from vs should giue vs a better thing as those who vnder the Law had a mind to redeeme their tythe were bound to ad to the price euery * Leuit. 27. 31. fift pennie aboue the true value But I make it not my taske to dispute this question my betters haue done it lately and worthily I here consider tythes and other portions of the Ministers maintenance as a legall debt due by a double right First the faithfull labourer in the Lords haruest is worthie his
is not hee entreated for his assistance in this difficulty of debt as well as in other things When Amaziah 2. Chr. 25. 9 asked the man of God who forbad him to take the Ephraimits into the battle against the Edomits because God was not with them what then should become of the hundreth talents which he had giuen them for their helpe cannot God said the Prophet giue thee more then this So say I to him that trembles at the inundation of debt vpon him Cannot God if he were sought vnto giue an issue out of this Cannot God if the stumbling blocke of thine iniquity which makes the separation and hinders good things from thee were remoued giue euen more then this If it bee replied That God worketh men out of debt by meanes which thou hast neither in thy power nor in thy view To this I say that prayer it selfe is a means wherby all other helps practises receiue their force vertue successe which haue failed hitherto for want of this Faithfull praier puts a man vpon the cheerefull vse of subordinate meanes and binds to such pertinent courses and serious endeauours as are most likely to remoue or at least to mitigate this languishing consumption of our estate All our policies without this are but Arena sine calce Sand without Lime They will not hold together when wee haue most need of them but like vntempered morter will fall asunder Let earnest praier be ioyned with frugality skill and diligence and payment so far as our ability will extend and then expect with comfort the end that God will giue Suppose when all is done that is directed or deuised that we cannot for all this satisfie the Creditour yet this shewes a mans repentance for his former indiscretion and his true desire to make satisfaction when hee seriously sets himselfe to make such payment as to him is any way possible which though it come short of contenting the Creditour may notwithstanding serue to pacifie the coÌ„science of the Debtor which will bee surely clamorous where iustice is not done to a mans power by yeelding euery man his owne I know some cruell Lenders will bee bitter violent in exacting which makes the clamours great of oppressed Borrowers Nehem. 5. yea secessions of the poore and separations from the rich as appeares in the * Liuius Dâ—c 1. lib. 2. Roman story but no cry is so intollerable as of a tender conscience if debts and duties be not faithfully performed Let vs therefore not remaine indebted any thing to any man but pay euery man his due not out of constraint onely but euen for conscience sake I end with Aquinas his words vpon this place It a plené omnibus omnia debita persoluatis vt nihil remaneat quod soluere debeatis Pay all your debts so fully vnto all that so farre as is possible nothing rest behind which ought to be paid the debt of loue onely excepted which followes in the next place Hitherto of civill and mixt debts CHAP. 12. Of the sacred Debt of Loue that we ought to loue one another and why BVT that yee loue one another As is the Obligation such is the Debt ciuill obligations cease when the pecuniary debt is paid but the bond of loue among Christians is perpetuall so that as wee say of thankes in case of benefits receiued Gratiae agendae habendae Thankes must be giuen and held as still due so of loue it is Debitum semper reddendum semper habendum A debt which alwaies is to be paid and yet alwaies continues payable I am saith Paul a debtor both to the Grecian Rom. L 14 and Barbarian both to the wise and to the vnwise hee meanes the debt of loue and of seruice The instruction is this That Loue and Charity is a due debt perpetually to be performed by one Christian to another Let brotherly loue continue Heb. 13. 1. Thou shalt loue thy neighbour as thy selfe I am the Lord Leuit. 19. 18. Beloued let vs loue one another for loue is of God and euery one that loueth is born of God and knoweth God 1. Ioh. 4. 7. * Ioh. 13. 34 A new Commandement giue I vnto you that yee loue one another How a new commandent Austine answeres quia exuto veteri induit nos nouum hominem Because the old man being put off it puts on vs the new man Whereunto I adde this that when the Scribes and Pharises by false glosses and corrupt interpretations had put it out of date * Mat 5. 43 44 45 46 c. Christ restored it by a true interpretation and reuiued and illustrated it by his owne practise and example as Paul also doth obserue Eph. 5. 2. Walke in loue as Christ hath loued vs and Phil. 1. 9. This I pray that your loue may abound more and more in knowledge and in all iudgement To walke in loue intendeth a proceeding and going forward till wee come to an eminencie and this we should indeuour Reason 1 First because it is a good thing and a pleasant Psal 133. 1. that brethren should dwell together in vnitie and amitie Some things are pleasant that are not good as vnlawfull gaines to a couetous man * 2. Pet 2. 15. Balaam loues the wages of iniquitie to his hurt some things are good that are nor pleasant as to suffer affliction so * Heb. 11. 25. Moses did with the people of God But the loue of the brethren is both good and pleasant Good because agreeable to Gods will Pleasant because comfortable to the heart of man to inioy the societie and communion of Saints both good and pleasant * Psal 133. 3. because God hath commanded his blessing to rest vpon the vnitie of brethren in that which is good Secondly Christ hath loued vs being his * Rom. 5. 2. 10. enemies therefore we ought to loue one another If Christ haue taught vs this not only by precept but also by example and by illustration of the precept in his owne person should we not herein conforme our selues vnto him Should not euerie one accommodate himselfe to that which is the proper end and vse of his calling Should not the Shepheard feed his flocke the Pilot at Sea guide his Ship the Captaine in warre exercise militarie discipline Should not the watchman keepe his watch Now brotherly loue is as proper and peculiar to Christians as any of these seruices to the vndertaker of them By this shall all men know that ye are my disciples if ye loue one another Ioh. 13. 35. Thirdly many excellent things are spoken of loue it is * 1. Tim. 1. 5. the end and scope of the Lawe Vt est in medicina sanitas as health is the end of Physicke It is the summe of the Lawe sayth Christ Mat. 22. 40. Where hee speakes of the loue of God and of the loue of man iointly In which sense it is noted to bee a transcendent vertue required
his people and spake peaceably to all his seed Esther 10. 3. Hee was beneficiall in word and in worke Besides these generall directions for the better dispensing the fruites of our loue there are certaine speciall rules to be obserued First wee must consider our owne ability and our brethrens necessitie accommodating the one to the reliefe of the other as the plaister to the sore If our ability be great then * 2. Cor. 9. 6. by sowing plentifully we shall reape plentifully and * 1. Tim. 6. 17. lay vp a good foundation against the time to come This sheweth want of loue in those who hauing great ability doe little or no good therewith like Nabal and the rich Glutton who had great abundance euen a * Prou. 17. 16 price in the hand but wanted a heart to vse it They feared to lose their wealth by giuing but feared not to lose themselues by keeping it If on the other side our wealth be small yet if our good will bee great it is accepted as were the Widowes two mites Luk. 21. 3. He that is faithfull in a little enters into his Masters ioy Mat. 25. 23. God crowneth the inward will where he finds not the outward wealth saies Austin If 2. Cor. 8. 12 there be a willing mind it is accepted by him who iudgeth not after the outward appearance but beholdeth the heart Yea though some must say with * Iob. 42. 8 9. Peter Siluer Acts 3. 6. and gold haue I none yet loue is as effectuall in dispensing the spirituall talent as the temporall Those who haue not the worldly goods may be helpfull and beneficiall by powring out faithfull prayers as Iob did for his three friends or by ministring a word of counsaile admonition or exhortation at our need He that doth so may turne a sinner from going astray hee may saue a soule from death and couer a multitude of sinnes Iam. 5. 20. Abilitie must bee improued according to the condition of it which that it may be with successe we must also consider the necessities of those with whom wee haue to deale Loue trauailes in paine with some till Christ be formed in them as Paul did Gal. 4. 19. with the Galathians with others it is weake to some it stoops it raiseth it selfe to others * August de catechiz rudib cap. 15. alijs blanda alijs seuera nulli inimica omnibus mater gentle to some seuere to others an enemy to none a mother to all Some haue more need of our prayers then of our purse of our counsaile then of our commodities of our good example then of our goods Paul * Act. 20 33. craues neither siluer nor gold nor raiment but * Eph. 6. 19 Col. 4. 3. 2. Thes 3. 1. prayers often and with importunitie Dauid on the other side craues not Nabals counsaile * 1. Sam. 25. 8. but a supply of things necessarie when hee might haue spared it As one member serues another according to the necessity of it so should we Because by how much more fitly wee apply our selues to one another by so much more feelingly is God glorified by the party that is succoured Iob. 31. 20. After ability in the author and necessitie in the obiect of beneuolence obserued the next rule pertaineth vnto order All things are comely in their order and loue is orderly and discreet non agit indecorè it deales not vnseemely 1. Cor. 13. 5. The orderly course in disposing the fruits of loue is that where present occasion imposeth not a necessitie the speciall duties of loue should be conferred where there are the principall bonds of nature or grace or other respects of societie or vicinitie specially where there is an eminencie of desert at our hands The case may so be put that a beast must be relieued before a man yet other things being like wee must specially doe good to Gal. 6. 10. the house-hold of faith A cup of cold water thus bestowed is not forgotten Mat. 10. 42. but shall bee remembred in the day of accounts Matth. 25. 40. Euen among these loue ordered by discretion leads to our speciall charge Integer rerum aestimator est qui Aug. de doc Chr. lib. 1. cap. 27 28. ordinatam habet dilectionem nam quum omnibus prodesse non possis his potissimum consulendum est qui constrictius tibi quasi quadam sorte coniunguntur He is an vpright esteemer of things that hath an orderly charitie for seeing thou canst not doe all men good prouision must chiefly be made for those who are as it were by a certaine lot most nearely ioined vnto vs. Dauid prouides for his Parents in the midst of his persecution Our Sauiour for 1. Sam. 22. 3. his * Ioh. 19. 26 27. mother in the midst of his passion But the bowels of compassion are for the most part chiefly moued when the state of the Church is vnder the eye of tender-hearted men as Psal 122. Amos 7. 2. 5. Ieremie 9. 1 2 c. But such men are very rare the most euen of professors pleasing themselues abundantly if their personall state be good and if there bee plenty within their priuate walles neuer looke further at the distressed abroad nor at well deseruing men of Church and Common-Wealth thinking because charity beginnes at home they neede not straine themselues with supporting such as fall not within the domesticall verge But these men are much deceiued For though it be true that charity beginnes at home Yet it must not also end at home and neuer goe further For as parents and children claime their portion in vs so doth the Church and Common-Wealth also specially such as haue deserued our loue to whom perhaps we owe euen our selues * Phil. ver 19 as Philemon did to Paul Can that loue be religious which is so straitned in the bowels of compassion as that it will not inlarge it selfe to the afflicted Or is that loue religious which can be vnthankfull to men of speciall merit for temporall or spirituall seruice Let charity beginne where it ought but let it not both beginne and end in one Period If it be naturally diffusiue confine it not to one point or center which ought to liue and moue and worke in the circumference round about The third rule in the exercise of loue concerneth those who are without or at least farther off * Rom. 12. Wee must haue peace and concord with all so far as is possible our God is the God of peace not of dissention 1. Cor. 14. 33. or confusion and when he exhibited himselfe to Eliah he was not in the 1. King 19. 11. mighty wind nor in the Earth-quake nor in the fire but in the still and quiet voice to shew that hee is not among tumults and quarrells but where peace and vnitie and amity is imbraced Yet he that must endeuour to haue peace with all is not bound to haue
themselues vpon the hazard of falling from grace The argument is thus Hee that fulfilleth the Law is iustified thereby according to that word * Gal. 3. 12. He that doth these things shall liue by them But euerie true Christian fulfilleth the Law by loue therefore euery true Christian is iustified by the Law Stapleton propounds it thus Stapleton Antidot in sense and triumpheth like a conquerour against Caluin and Beza His argument is thus The fulfilling of the Law is true righteousnesse but he that loueth his neighbour fulfilleth the Law therefore he that loueth his neighbour obtaineth true righteousnesse or true iustification thereby The strength of these arguments is in the ambiguitie of the phrase for true it is He that fulfilleth the Law shall be iustified thereby if he fulfill it in all points perfectly otherwise not iustification but malediction is of the Law But he that loueth his neighbour fulfilleth the Law That I grant is true he that loueth perfectly without any defect fulfilleth the Law perfectly but where is that man that euer so loued or obserued the Law without errour or imperfection Was there euer Patriarke Prophet or Apostle without sinne Doth not Dauid the man after Gods owne heart confesse this sinne with much contrition against himselfe Psal 32. 5. and Psal 51. Doth not * Dan. 9. Daniel the like against himselfe and all the people Doth not * Rom. 7. Paul after his conuersion yet lament his vnwilling subiection vnto sinne When the best of men condemne themselues is it not impudent pride in anie to iustifie himselfe by the workes of the Law Can any bee so partiall in his owne cause or so senslesse of his owne estate as not to tremble at his dayly transgressions arising from the sinke of originall corruption I know for the opening of this speech in hand the learned bring this distinction There is impletio legis quoad partes or quoad gradus We fulfill the Law say they according to the parts or according to the degrees According to the parts when we haue respect to all the commandements as well in one thing as in another not allowing our selues in the neglect or breach of any thus farre say they we attaine But according to the degrees or perfection required in the strict letter of the Law for which cause it is called the killing letter so we do not fulfil the Law In this distinction some satisfie themselues but for mine owne part I am of opinion that the best men faile not onely in the degrees but euen in the parts of the Law omitting at some time the very duties of loue by infirmitie ignorance negligence or temptation so that our best fulfilling of the Law is when that which is not fulfilled is forgiuen according to that of Austin Omnia mandata Dei tunc implentur quando quod non fit ignoscitur All the commandements of God are then fulfilled when that is forgiuen which is not fulfilled And our best iustification is Quando fides impetrat quod Lex imperat When faith obtaineth in Iesus Christ that perfect righteousnesse which the Law enioyneth by a liuely application of the same to the conscience As our loue is not perfect in regard of our defects in matter measure and circumstance so it cannot be meritorious because it is a debt and such a debt as is neuer fully payd but still remaineth due No debt is merit Est ae natura meriti vt sit opus indebitum pramium ex indebito faciens debitū It is of the nature of merit that it be a work not due which makes the reward being nor due of it selfe due to the doer Is all our labour of loue then lost because it is vnperfect and because our fulfilling of the Law is vnperfect or because when wee haue done our best yet our loue is not meritorious or because our best fulfilling of the Law is but onely a true and sincere obseruation of the Commandements but not a full obedience of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in exactnes Is all our labour I say then lost God forbid for though wee cannot attaine vnto perfection in this life it is reserued for the next our righteousnesse being here eclipsed with manifold defects yet the neerer wee come vnto it the more conformable we are to God and to his Law then which nothing is more beautifull or more blessed Paul professeth that though hee had Phil. 3. 12. 14. not as yet attained yet he aspired with great indeauour and pressed toward the mark for the price of the high calling of God in CHRIST IESVS euen so should wee doe also who come much shorter of perfection then he did the remainders of sin continuing more the Image of Christ being lesse renued restored in vs then in him We should I say with all our strength intention of spirit striue to be aduanced to a higher pitch measure of grace of goodnes of loue with the fruites therof knowing that loue is the * Iohn 13. 35. marke of Gods children the proofe of * 1 Iohn 47. our regeneration the seale of our translation * 1 Ioh. 3. 14. from death to life yea such an euidence hereof as will shew it selfe and stand vpon record in the effects when other signes may faile in the day of temptation knowing also that hatred which is contrary hereunto is the diuels * 1 Ioh. 3. 10. Ioh. 2. 11. brand on the vessels of wrath he that hateth his brother walketh in darknesse and knoweth not whether he goeth because darknesse hath blinded his eyes euen his iudgement the eye of the inner man For * Austin glossa ordin Ira est festuca odium est trabs in oculo anger is a moate but hatred is a beame in the eye The summe is this Debts must be paied to whom they are due Loue is a Debt therefore it must be paid to all as time and place and power doe permit that by yeelding hereof in obedience to the Commandement our loue to God himselfe may appeare * Iohn 14 15. who measures our loue by our obedience Who if he discerneth the readinesse of the spirit though the flesh bee weake if a promising and chearefull heart though ability bee not great hee will drawe vs on to further proofe * Iohn 15. 2. Euery branch that beareth fruit hee purgeth it that it may bring forth more fruit to the honour and glory of his owne name and to the benefit of his Elect. FINIS Errata PAge 3. line 15. for tooke reade take p. 12. l. 12. for haereditale r. haereditate p. 35. l. 2. for silences r. silence p. 43. l. 16. for euer r ends p. 47. l. 16. for founders r foundress p. 56. l. 23. for mutant r mutent p. 61. l. 11. for no r. a. p. 67. l. 13. for ofter r. often p 92. l 14. for saueurs r. sauers p. 95. l. 7. add to the end of the l. substance p. 99 for moderate r immoderate p 103. l. 9. for which r. whom p 125. l. 1. for doing r. doings in the Marg for Theophilact 1. Theophylact p. 139. l. 16. for this r. his