diligere For the minde that flyes from God the unchangeable light and ruler of all men labours it selfe to domineere with the lusts of the flesh Therefore it can love onely it selfe and the flesh Selfe-love then and so all second love which flowes from that fountaine hath no neede of any a That is any especiall precept for doubtlesse it is included in the generall commandement of love as Lomb. againe notes Ib. dist 28. lit A. p. 144. precept and so consequently requires no exhortation being like the b Augusti dâ—ctum fuit apud Senec. in prefat Epitom controvers l. 4. page 286. Haterius noster sufflaminan duaâ— est a Deo non currere sed decurrere videbatur sc in oratione suâ— Declamator in Seneca qui sufflamine potius indigeat quam irritamento rather to be restrained and held in than to bee incited and thrust forward The precepts of love then and so the necessary motives thereunto are onely concerning God above us and our neighbour next unto us But because our love to God and to our neighbour is but c Eadem est Charitas Dei proximi sed quia aliud est deus aliud proximus gemina dicitur vel propter duos motus qui in mente geruntur Ideòque duo praecepta dicuntur ut alterum majus alterum minus quia mens magis erga deum quam proximum movetur Id. ibid. dist 27. lit C. one love according to the Schooles and God himselfe tryes our love to him by the love of our neighbour 1 Ioh. 2.9 10. cap. 3.14.17 cap. 4.8.12.20 21. c. Nec deus sine proximo nec proximus sine deo diligi potest d Lomb. 3. sent dist 27. lit H. Neither can God bee loved without our neighbour nor our neighbour without God For how can he that loves God contemne him that is Gods Image and whom God commands to be loved And whosoever loves his neighbour as he ought Quid in eo diligit nisi deum what doth hee love in him but God Hence the love of our neighbour e Matth. â— â—2 Gal. 5 24 is put for the whole Law Quò magis enim a dei dilectione recedimus eò a proximi amore distamus quanto propiùs dei amori adhaeremus tanto proximi quantò proximi tantò dei Dorotheus doct 6. Even as in a genealogie the nearer men are in the collaterall lines to the first roote or common head of the family the nearer they are of kinne the one to the other and e converso the nearer they are of kinne the one to the other the nearer they are set to the Father of their Tribe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words were written by Aratus but are authorised by S. Paul Act. 17.28 we are all Gods off-spring God is the Father of mankind the nearer we draw unto God in goodnesse the nearer we must needes approach to one another in good will and the nearer we draw to one another in love the nearer wee approach even to God himselfe f Velut lineae quo magis a se invicem distant eo magis a centro remo â—e sunt e converso quâ— magis a centro eò magis a se invicem distant Deus vero secundùm Empedoâ—lis doctrinam sphaerâ— est cuius contrum est ubique circumferentia vero nusquam Et Iumblichus testatur deum circuli symbolo hieroglyphicè pingi ab Egiptiis In circulo hoc infinito nos lineae sumus Deus ipse centrum est nostrum Caetera Dorotheus loco citatoâ— pro nobis applicet sc Deo per charitatem proximi accedimus per odium ab eo quandum a proximo recedimus And the farther we are from our neighbour in affection the farther wee are from God in godlinesse and the more wee depart from God by an evill heart the more wee separate our selves from our neighbour by a malitious heart g Heb. 3.12 The whole current therefore of my remaining discourse and time shall run to drive men to that love of one another which corrupt nature most strives against turning all Charity aside as it were into a private channell of selfe-love which like the sea should disperse her selfe throughout the whole world according to that of Solomon Prov. 5.16 Let thy fountaines be dispersed abroad and rivers of waters in the streetes This is a note of Davids good man that he hath dispersed abroad c. Psal 112.9 and is cited by h 2 Cor. 9.9 S. Paul Now because Charity delights in order give me leave to begin at home to commend her to my selfe and my brethren of the Clergy Ad Clerum to the Clergy that hence as from the head it may flow downe like Aarons ointment Psal 133. round about us that others may run after the smel of it My brethren suffer the word of exhortation to a double kind of love mutuall and pastorall 1. To provoke you to mutuall love consider I pray first that under the Law God led his people by the hand of Moses and Aaron Psal 77.20 by brethren which had but one heart and so but one hand as it were to conduct Of mutuall love amongst the Ministers of the Gospel and feede Gods flocke For these two are reckoned amongst Gods Priests by David Psal â—9 6 Howsoever t is evident that they were both Gods instruments to promulgate the Law Secondly note that under the Gospel Christ calling his Disciples chuses first one paire of brethren sc Peter and Andrew then another sc Iames and Iohn Matth. 4. Againe when Christ sent his Disciples forth to preach hee sent them out by paires the reason of which Commission made thus to two and two is given by the author of the imperfect worke upon S Matthew Homil. 7. Because the unity and concord of the Ministers of the Gospel was requisite for the laying of the foundation of the Christian Churches which must be layd in love both in respect of the building and the builders For the people they must not be compelled to the faith by hostile violence but rather are to be perswaded unto it by love They who carried a trowell in one hand and a sword in the other Nehem. 4.17 used not that weapon to build the Temple but to offend their enemies And as by love they are drawne to the faith so by mutuall love they are fastned and setled in it i Knit or compacted together in love In the originall t is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. In the Epist to the â— Coloss 2.2 Love is the very caement of the Temples walls uniting them in the band of peace Ephesians 4.3 Love is the very strength of the spirituall building Support you one another by love Ephes 4.2 on the contrary side Non aedificatur altare ex sectis lapidibus the Altar must not be built of hewen stones Exod. 20.25 Hewen stones saith Isidore out of Origen the master of Allegories are
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
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
to commend my selfe as fooles use to doe though not foolishly with them to bespeake a good report from the people but as m 2 Cor. 12.5.11 Ch. 12 13. Ch. 10.8.17 18. compelled by you to justifie Gods gifts and graces in me and so to glorifie the author of all good Those men looke on things after the outward appearance 2 Cor. 10.7 whereas Christ forbids all such kind of judgement n Ioh. 7.24 But the kings daughter is all glorious within Psal 45.13 Lastly see how hee meetes with those that reviled him practizing upon them that revenge which hee had learned of Christ Matth. 5.44 and which hee taught his Romans Chap. 12.20 c. sc by rendring good for evill by powring upon their heads who were within full of heart burning towards him o Carbones congregabis c Rom. 12.20 Non in maledictum et condemnationeÌ„ sed in correctioneÌ„ poenitentiam ut superatus beneficijs exâ—octus fervore Charita tis inimi us sse desistat Hier. circa finem lib. 1. Advers pelag onely such coales as were kindled by the fire of Charity 1 Cor. 4.11 hee saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. wee are buffeted it followeth in the next verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and wee labour Againe there being reviled wee blesse being persecuted wee suffer it yea more yet vers 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. being defamed we intreat sc God to forgive our enemies and 1 Tim. 4.10 we labour and suffer reproach saith he Odimur laboramus maledicimur benedicimus we labour and suffer reproach wee blesse being reviled Mee thinkes this is the most excellent motto that can bee inscribed on Levi his standard like that divine impresse on his forehead Exod. 28.36 and on his horses bridles Zach. 14.20 Holinesse to the Lord It is like the inscription upon Constantine his ensigne of the Crosse of Christ A figure then terrible to the adversaries onely not to the professours of Christianity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by this wee overcome even the whole world for faith is our victory Ioh. 5.4 and that works by such love as I have described with which I conclude all that I have hitherto spoken and this almost in S. Paul his owne words 1 Cor. 4.14 I write not I speake not these things to shame you either of the Clergy or Laity but to warne you on that side as beloved brethren on this other as beloved sonnes § 2. Of the application ad populum To the Laity Then in the next place Levi having first received his charge as once his maintenance apart from his brethren be p Gen. 49.2 ye gathered together all yee other sonnes of Israel in the unanimity of affection in the unity of the spirit and in the band of peace and heare attentively what your spiritual Father saith in his house in his testament both old new concerning first generall love towards all men Secondly speciall love towards all Christians Thirdly more particular love towards the Church first Nationall then Locall wherein you live and whereof you are members Fourthly singular love towards the Ministers of God but chiefly towards your owne severall pastors Fiftly and lastly mutuall love towards one another In our Liturgie wee are truely taught to pray for * 1 Of generall love towards al men â—â— all men which we cannot doe as wee ought if wee be not in charity with all therefore we must love all all men are our brethren even the heatheÌ„ jure naturae as q Tertul. in Apolo cap. 39. Tertullian saith i. e. by the right of nature and nature teacheth brethren to love one another Againe saith S. Augustine r Aug. de doct Christi lib. 1. cap. 27. Omnihomo in quanâ—um est homo diligendus est propter deum c. Although a sinner as a sinner ought not to be beloved yet Å¿ Charitas est dilectio qua dâ—ligitur Deus propter se proximus qui est omnis homo propter deum vel in Deo Lomb. 3. sen dist 27. lit B concords cum definitione Augustini lib. 3. de doct Chris Cap. 10 Sicut dilexi vos id est ad quod dilexi vos sci ut fâ— sitis ut vitam habeatis Lomb. loc cita lit D. ibid. lit b ait sicut dilexi vos id est propter deum Qâ—â— enim nisi deum dilexit in nobis Christus non quem hâ—bebamus sed ut haberemus c. ex Aug. in loc Ioâ— every man as a man is to bee loved for Gods sake i. e. as bearing the same image of God with us or as a convertible unto God by our meanes or others This is to love one another as Christ hath loved us Iohn 13. vers 34. Namely to love for Gods sake and that wee may bee made our selves and make others the sonnes of God that so they and wee may have eternall life together Lastly this love following our Saviours precept Matth. 5.45.48 is correspondent to God his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t Tit. 3.4 i. e. his love to mankinde Verily God is loving to every man and his mercy is over all his workes Psal 145.3 The mercy of man of fraile imperfect man surely is toward his neighbour u Sci. His neighbour by reason of kindred or cohabitation or some beneficiall relation whereas hee should love his neighbour in the largeâ— extension i. e. every man est enim proximus multiplex secunduÌ„ Lomb. 3. sen dist 28. 1. conditione primae nativitatis 2. Spe conversionis bis duo bus modis quisque homo est proximus 3. Propinquitate cognationis sic est una tantum familia proximorum 4. Ratione beneficij exhibitionit 5. Addendum ratione propinquae cohabâ—tationis quae est vulgaris potius quam theologica verbi acceptio 2. Of spirituall love towards al those that hold the founation of christianity but the mercy of the Lord is upon all flesh saith the sonne of Sirach Ecclus. 18.13 then since God his hand of bounty is stretched out and opened to all flesh what convulsion of uncharitablenesse is it that so shrinkes up our armes that we cannot hold them out to our owne flesh But truly God is especially loving or good to Israel Psal 73.1 so let our chiefe love be towards the whole Church of God stirring up our prayers and all our endeavours for the generall peace of Ierusalem For they shall prosper that love her Psal 122.6 Surely if every man bee to bee loved as a man as S. Augustine hath taught us though not as a sinner much rather every Christian is to bee loved as a Christian though not as an erronious Christian As erronious onely I say For if hee destroy the foundation by any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. damnable heresie as S. Peter calls it Ep. 2. Ch. 2.1 w Non enim quaelibet haeresis destruit fundamentum mortifera est Notissimum est quod tum
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
them which cause divisions and offences and avoyd them Rom. 16.17 For by faire speeches Absalon-like they deceive the hearts of the simple Once more Must the Ministers of Christ be loved as spirituall Fathers Then let your filiall affection shew it selfe in b Heb. 13.17 obeying their just injunctions In following their good c 1 Cor. 11.1 examples In bearing patiently their corrections and reproofes by interpreting all their actions and words to the best lastly in being every way a comfort and no way a vexation unto them Let d Pro. 10.12 1 Pet. 4.8 love cover their infirmities though there bee a multitude of them since e Act. 14.15 they be men of like passions with you I forget not what a blessing fell on Shem and Iaphet for covering their f Gen. 9. father Noah his nakednesse and what a curse was inflicted on Cam and his posterity g Quid filij meruere Quod tui Senec. Canaan being cursed for his sake for mocking at his fathers shame though it were the effect of a notorious sinne In the judgement of Vincentius Lerinensis h Lib. conta haeres cap. 11. they are the sonnes of Sem and Iaphet Qui viri sancti errata nec adprobant nec produnt who neither approve nor divulge the faults of one of Gods holy ones especially of the Fathers of the Church Such a sonne of theirs was royall Constantine who professed that if he should take a Bishop in any notorious offence that hee would rather cover him with his owne imperiall robe then suffer him to bee an object of popular derision They on the other side are the sonnes of Cham saith that excelleht Author who do not onely neglect to cover the infirmities of their spirituall Fathers but publish them especially after their death to vulgar scorne We neede not review antiquity to fetch examples thence in this kind which are frequently set before our eyes Each vulgar laicke doth now usurpe the office of Cato the Censor in Church and common wealth but especially in the Church For men feare her authority least her censures are but bruta fulmina vaine threats to them and her Prophets are but i Ier. 5.13 winde The Fathers of the Church are the Noahs who in these dayes are made a k 1 Cor. 4.9 spectacle unto Angells and unto men the bad I meane of both kindes For the good of either kind which love God love Gods Ministers And we are glad that not a few such heare us this day who know of these things I meane those rude indignities which the Clergy dayly suffers and before whom wee speake boldly as S. Paul l Act. 26.26 before Agrippa If there be any to whom wee are set forth as a spectacle even as Apelles his picture to be censured by all manner of lookers on from the head to the foote from the beginning to the ending wee are ready with Apelles to correct the censorious Momus that presumes to judge beyond his owne Art Thou man of censure whosoever thou art dost thou thinke that the Ambassadours of Christ stand in the Pulpit as the prisoners at the barre to expect judgement yea variety or rather contrarietie of judgments to passe upon them And dost thou with the rest of thy brethren and sisters even Demetrius and all the Craftsmen with every silly woman m 2 Tim. 3.6.7 laden with sinne captivated unto errours wedded so surely to her owne fancie and faction that wisedome it selfe cannot contrive her divorce from them Must these I say Et id genus omne and all of the like kinde sit upon their severall seates of justice as it were and passe sentence upon us whether right or wrong One saith perhaps with Festus n Act. 26 2â— that much learning hath made the preacher beside himselfe whereas another it may be thinkes him but an ignorant man because hee can heare but few words of the Sermon and scarce understand any and so you must thinke that much ignorance hath made him a learned censurer Againe suppose one accuses the Preacher for lacke of the spirit of prophesie which should teach him what he should preach in that houre because he hath not the gift of memory and utterance But if his memory be ready and his speech fluent then another is likely to judge him more full of words than matter as if it were a signe that one is not laden with any great burden of prophesie when he runs nimbly away with his matter so that we cannot tell whether wee go too fast or too slow for such censurers whose judgements like fire and water overthrow one another and who like Christs accusers Matth. 14.56 seldome agree together They will undertake to judge who is a powerfull Preacher and who is an edifying soule-saving Pastour when as for the most part of them they know not what these very words to preach and to edifie meane in the Scripture phrase yea though perhaps with him that had lived 50. yeares under a preaching Ministery they know not their o See an example of this prodigious ignorance in Mr. Pembles Sermon of ignorance pag. 17.18 owne soule from their backe-bone or their God from a man like to themselves Most commonly they mistake appearance for truth seeming for being noyse for substance earnest and p Quis est qui in lintre loquitâ—r ut ait ille apud Quintillanum de quodam â—nimico declamatore qui corpus suum versabat in partes omnes theatricall action on every side for zeale bodily strength for power of the spirit memory for knowledge and faction for Religion If any here have thus presumed not onely to be teachers of the Law as it is 1 Tim. 1.7 but also judges of teachers not knowing what the speake or whereof they affirme No more than Balaams beast understood what she said when shee reprooved with humane voyce the madnesse of the Prophet Onely here is the difference betweene them that God opened her mouth but these in effect open their mouthes against God with those Psal 12.4 I would wish them to confesse their fault unto God ingeniously for the time past in Davids words Wee have beene foolish and ignorant even as a beast before thee And for the time to come I intreate them to take Salomons advice Eccles 5.1 viz. to be more ready to heare Gods word taught by those that have first learned it themselves then to offer the sacrifice of fooles i. e. to accommodate the words to my purpose to give a rash censure of what is spoken This is a strange fire of false zeale which must not burne the sacrifice or incense that God will accept of If thou wilt present an offering that God shall not despise take S. Augustine his direction Zelum tuum inflammet charitas informet scientia Let it bee a burnt offering of zeale made ready for the Lord by knowledge and set on fire by love For this love inflameâ— knowledge to the