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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18436	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.	Serious welwisher to the peace of Jerusalem.	1636 (1636)	STC 5004; ESTC S119118	61,426	212

11.6 c Id. Greg. Mor● 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. pa● 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 ●●●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 ſ Amor fruendi quibuscunque creaturis sine amore creatoris non est a D●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.

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 ●en Beda in libro quem scripsit contra Iulianum Episcopum Eclane●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 amorē proximi amor Dei g●g●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. unū 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 incommutab●li lumine omnium ●agnatore id agit ut ipse sibi regnet corpori suo Et ideo non potest nisi se corpus suum

for the maine point all this notwithstanding the Iesuiticall Doctor following the current of moderne Schoolemen e Aquin. 2. a. q. 27. art 7. Greg. valent d. 3. q 5. p. 3. Caiet in loc Aq. Lom in 3. sent dist 30. huc potius inclinat A●t enim quod amor amici est ferventior et ideo non incongrùe putatur melior 1. Cum enim Deus sit mensura totius perfectionis ille actus qui nos deo similiores red lit reddit etiam perfectiores ac proinde ipse est perfectior cum nobilior actus formalis non nisi a forma nobiliori oriatur doct citat ib. Ad hūc modum disputant 2. T is the naturall kindnesse of man to love his friend but t is the heavenly kindnesse of God to love our enemies At the most virtus coram hominibus est adversarios tolerare sed virtus coram deo est diligere Ideo Paulus cum dixisset Charitas patiens est 1 Cor. 13.4 continue adiunxit benigna est Ne fi patientiam dilectio non sequatur in deteriorem culpam odij virtus ostensa vertatur Greg. M. Cur. past part 3. cap. 1. admonit 10. is of a contrary opinion c. That the love of our friends that is such as have a naturall or morall relation unto us is the more perfect Act. 1. Because such are the more perfect object as being nearer united unto God by goodnesse amongst the wicked there is no amity but f Psal 83.3.4.5 conspiracy and to us by good turnes namely by actuall conjunction whereas our enemies g Psal 139.21 which must be none but Gods foes are onely in possibility to be conjoyned unto either h Inimicos dei perfecto odio odisse ut odit eos David Ps 139.22 est quod facti sunt diligere quod faciune increpare Gre. Cur. pasto part 3. cap. 1. admonitione 23. vid. Aqui. 2.2 quest 25. art 6. q. 76. art 1 who teaches that no personall hatred is lawfull unlesse of those who by revelation are known to be the incorrigible enemies of God and his Church and so as well S. Paul in the New Testament 2 Tim. 4 14. as David in the Old Testament Psal 139.22 hates and curses such and so to bee loved of either Againe the hatred of those whom nature or vertue hath conjoyned to us is a greater fault than the hatred of our enemies therefore the love of them is the greater vertue 2. Lastly if the love of our enemies surpasse the love of our friends why doth it not also exceede the love of our selves which is the fountaine of that other love And for the reasons of the first opinion they are more specious than solid and therefore perhaps the Doctor balkes them without any decision For first by our Saviours Doctrine the morall law forbids all private externall revenge against civill enemies or legall and all inward hatred even of those whom they were permitted to kill only what was abstruse in the Law or obscured by the Doctor of the Law was in this case cleared and expounded by our Saviour in the Gospel Secondly the love of our enemies is the imitation of the divine goodnesse and t is in a matter most difficult but yet since i Difficultas non efficat actum in entita●e prastantiorem cum ipso non sit bonum sed potius malum morale impedicas sc actiones virtutis licet ex accidente promeveat adjuvetque difficulty infuseth no moral goodnes into an act t is not in a matter most worthy to be imitated For doubtlesse in God according to our understanding although in God as hee is in himselfe all things bee the chiefest his love of himselfe and his love of his children is to be preferred before his love of his enemies in our choise and method of imitation instructing us first here below to love our selves then our k Quo praestantius obiectum de caeteris paribus perfectior actio sed praestantius est obiectum amicus quam inimicus ergo Mend 2. Odium enim amici ideò est peccatum in suo genere gravius quia privat subiectum meliori virtute sen actu id ib. 3. E. g. luc 9.54 55. For this cause our Saviour seriously rebuked the Disciples so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies for calling for fire from heaven upon the Samaritans saying yee know not of what spirit yeare intimating that such furious malice becomes not the Ministers of the Gospel but rather the spirit of meekenesse and gentlenesse which he taught by his owne example Luk. 19.42 and cap. 22.51 and cap. 23.24 the which ● Paul commends 2 Cor. 13.10 2 Tim. 2.25 what Elias did whose example 2 Kings 1.9 they pretended was by extraordinary instinct and not of private revenge but in zeale to Gods glory In the New Testiment we reade onely of two so destroyed Act. 5. friends then our enemies Divine love begins at home and then it walkes neare home but it stayes not there Her line like the Sunnes Psal 19.3 goes out through all the earth and her words and workes also unto the end of the world And as the Sunne shee shines on bad and good The good whether neare or a farre of in blood or Religion shee loves in a subordinate respect unto the supreme good for that either spirituall or morall goodnesse sake which is in them for so our Saviour l Mark 10.21 22. loved the young man which yet departed from him The wicked and morally evill men shee can love for the reliques of that naturall or created good which are in them to wit m Gen. 1.26 27. the Image of God which is not quite obliterated in the bodies or in the soules even of wicked men which are still the same creatures they were for essence natural properties and characters yea charity could it finde no good in men can make some whilst shee supposes and desires God to effect it she loves them as those that may be good by Gods grace as they be possible members of Iesus Christ though now appearing members of Sathan The breadth of Charity See then I beseech you par latitudo Charitatis mundi charitas omnia complectitur amicum colligit in deum inimicum propter deum unam Reimpublicam terram facit Charity is of equall extent with the whole world she embraces the universe in the armes of her affection imitating our Saviours stretching out his armes upon the crosse to embrace both Iew and Gentile shee gathers together her friends unto God and her enemies for Gods sake Shee makes S. Augustine o Aug in 1. Epist Ioh tract 10. Beatus es● domine qui te amat amicum in te c. i●imicū propter te August his blessed man who loves God and his friend in God and his foe for Gods sake Shee according to that Fathers judgement makes that exceeding broad commandement of whose perfection

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 nihil● 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 pl●nariam vniversalem Docete ait Christus omnes gentes Et pradicate ●●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 a●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