ib. sci 19. called before Aliens from the Common wealth of Israel v. 12. z Estius in loc Galat. 6.10 Praecipitur ordo charitatis secundùm quem caeteris paribus fideles infidelibus sunt praeferendi Additantem c. a Otherwise an Infidell or wicked man in extreame necessity as to be relieved by our Charity before one of the houshould of faith in ordinary want This is S. Pauls order in Charity in cases alike to preferre the faithfull especially the Ministers which are the Instruments to beget faith by the word towards whom hee excites the Galatians Charity v. 6. before those that are not of Christian faith or life To all S. Peter also allowes some degrees of charity which he cals love to the faithfull a great measure of affectioÌ„ 2 Pat. 1.7 which he calls brotherly kindnesse and our Saviour so far prefers this spirituall brotherhood or kindnes before the naturall that he seemes not to acknowledge this with the other b Matth. 12.49 least it should but seeme to stand in competition with it No parity of love in imparity of objects but even in this houshold of faith also Christs own example confutes a parity in Love of which I may say as I think of the Presbyterian parity what c Epist 5. lib 9. Discrimina ordinum dignitatumque custodias quae si permista sint nihil est c. Pliny in a case not unlik once wrot Nihil est hâc aequalitate in aequalius Nothing is more unequall than such equality Affection may put difference for ought I know to the contrary without any injustice diversity of merit doth give just cause of diversity of degrees in Charity Christ himselfe had one Disciple beloved d Ioh. 13.23 c. 18.15 c. 20.22 c. 21.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that was S. Iohn who names not himselfe e Nomen suum celavit Iohannes ne inanis gloriae causâ diligi se a Christo dicere videretur Cyril Alex. in Ioh. l. 9. cap. 15. S. Chrys also observes upon Ioh. 18.15 20.3 that the Evangelist not onely conceales his name in both places but also puts Peters name before the periphrasis of himselfe because he relates in each place the matter of his owne praise in following of our Saviour with Peter to the judgement Hell when all others had forsaken him and in seeking his Master in the grave and not finding him there the Text saith he beleeved v. 8. Hee first had faith in the resurrection of Christ even before Peter himselfe Now Salomon would not have a man commend himselfe Prov. 27.2 And Pliny saies excellently Lib. 8. Epist 8. Quod magnifiâ—um referente alio fuisset ipso qui gesserat recensente vanescit This serves well for our instruction against vaine glory yet sometimes for the illustration of Gods glory the â—en men of the Holy Ghost as Moses Paul c. have commended themselves without arrogancy least he shâ—uld seeme out of vaine glory to boast of his Masters affection to him or of his affection to his Master Much lesse can there bee any equality in our Love to all men distributively taken Wee Love our selves and every part of our selves but wee Love not every part superiour and inferiour noble and servile alike but f 1 Cor 12.25 our more abundant honour shewes our more abundant love to one before the other And wee must love our neighbours onely as our selves not otherwise not more yea as much as our selves This sicut as is a note of similitude not of equality T is like as as truly as sincerely not altogether as i. e. in the same ardency of affection Similitude arises from quality not from quantity the same disposition of minde is required not the same measure of love our love to our neighbour must bee copied out of our Love to our selves as its originall but it must bee written in a smaller print though it containe the same matter which consists in these following rules Our love to our selves is true and unfaigned for t is naturall and all hypocrisie is artificiall let love to our neighbour also be without dissimulation Rom. 12.9 Goe not in with dissemblers g Psal 26.4 as it were to visit thy neighbour in Love saying with Ioab to Amasa art thou in health my brother h Ita qua tegitur nocet Professa perdunt odia vindictae locum Sen. in Traged Medeae Hence was learned that hellish policy of the Italian in Guiccardine who devised how to kill his enemies body and soule with one stabbe to betray him with thy malitious heart according to that of Salomon Prov. 26.24 Imitate not the sleight of men and cunning craftinesse whereby they lye in waite to deceive Ephe. 4.14 But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking or following the truth Ioh. 3.18 or being sincere in Love let us grow up in all things which follow true Charity into him which is the head even Christ 2. Wee love our selves with inflamed and vehement affections Let us also above all things have fervent Charity amongst our selves 1 Pet. 4.8 Cold Charity is as great a solaecisme in morality as cold fire in nature 3. Our Love to our selves is a diligent and carefull Love which causes every man to nourish and cherish his owne flesh Ephe. 5.29 thinking it not enough to abstaine from doing any injury or violence unto it And when any inevitable mischiefe falls out he labours for remedy with teares of sorrow and if hee obteyne it hee rejoyceth Goe then and doe likewise to thy neighbour even as thou desirest thy neighbour should doe unto thee Matth. 7.12 Bee yee all of one minde having compassion one of another Love as brethren bee pittifull be courteous 1 Pet. 3.8 Consider one another to provok unto k Heb. 10.24 love mutuall and to good workes the effect of true Charity and her strongest testimony l Greg. M. in Ezech. lib. 2 Hom. 17. Amorem nostrum erga proximum plus bona operatio loquitur quam lingua our Charity is better understood by the language of our hands than tongues If shee be speechlesse in deeds wee may toll the bell for her shee is dying and faith is departing with her for faith without works is dead Iam. 2.26 And faith workes by love Gal. 5.6 such workes you may finde in the next Chapter vers 2. they are of mutuall compassion and assistance so love fulfills the royall Law the Law of Christ See a Catalogue of Charities good workes 1 Cor. 13. T is the least vertue shee hath to thinke no hurt 1 Cor. 13.5 and to worke no ill Rom. 13.10 or t is a figurative commendation intimating that shee endeavours in all things to procure her neighbours welfare and if any unexcepted ill bee happened unto him her heart wishes her tongue prayes her hand labours for helpe for the want whereof shee can mourne in secret for the good succes with her in the m Luk. 15.9
Gospel shee calls her neighbours together and rejoyceth without the bounds of a private breast 4. Our Love to our selves is free not mercenary t is onely for our owne sakes not for any collaterall respect whatsoever So love thy neighbour for his owne sake for his benefit not thine Such sordid affection is but like bird-lime cleaving to thy neighbour to insnare him to thy owne will or like Ivy which by twyning about the Tree drawes out the vitall moysture This is to love thy selfe in thy neighbour not to love thy neighbour as thy selfe This is the usuall Charity of the world but t is enmity to God 5. Our Love to our selves which is the patterne of our love to our neighbour is a pure naturall lawfull love not that n Talis sui dilectio melius odium vocatur August de doct Christ l. 1. cap. 22.23 v. Lomb. 3. â— d. 28 lit A. selfe-love issuing from originall corruption which is a vitious affection whereby a man loveth in himselfe either that which is evill or that which is good in an arrogant manner which is indeede selfe-hatred o Vulg â—tans For hee that sinneth hateth his owne soule Psal 10.5 So we must love our neighbours not with a corrupt inclination because he is to thee as Levi was to Simeon a brother in iniquity with whom thou hast enjoyed and dost still follow pleasures or profits of sinne How can this be good will which worketh evill to our neighbour but love him recta meâ—â—e with a right affection for some goodnesse that is already in him or which thou mayst bee a meanes by Gods helpe to work in him 6. self-Selfe-love is very tender of our credits a very favourable judge of our owne errours or faults 1 Solet facunda esse laetitia Angustias clausi pectoris aspernata gestire Aur. Symmach lib. 1. Epist 13. Cedant gaudia divisa coniunctis Latius gaudet qui alterius bonis pascitur Id. lib. 3. Epist 24. Gaudia quibus pauci fruuntur augusta sunt Id lib. 9. Spist 85. If we truely love our neighbour as our selves wee will not bee prodigall of his good p Prov. 22.1 name which is pretious to him nor 2 The courtesies that proceede from this love are viscata et hamata beneficia not favours but snares not gifts but baites whereby a little is laid out to make a gaine of it as men powre downe some water to pumpe up more De his vide Martialem lib. 4. Ep 56. lib 5. Ep 18. lib. 6. Ep. 63. lib 7. Ep. 85. Plin. lib 9. Ep. 30. rigâ—decensurers of his actions nor 3 Improbum est in alieno libro ingeniosum esse Mart. in praefat lib. 1. Engram Nemo ait â—lid Epigrammata mea scribat Et nemo dicta mea loquatur ne malè loquendo sua facias Non malè quod recitas incipit esse tuum ut Id. Hidentiao ait perverse interpreters of his words q Tacit. lib. 1. Hist Facilius de odio creditur Hatred doth willingly not know the best and easily beleeves the worst quia irati ita volunt r Iam. 3.17 The wisedome that is from above to regulate our Charity is first pure then peaceable gentle easie to be intreated full of mercy and good fruits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is without partiallity sc to our selves or without wrangling sc about others errours or whatsoever affaires or lastly without judging as t is in the Geneva Bible Å¿ And in the margent of our owne Bible And so consequently without hypocrisy So runnes the note there which they I am affraid have slipt over who observe others too much without examining of things with extreame rigour as hypocrites who onely justifie themselves and condemne all others when in censuring condemning others they are liâ—e the ancient Moralists eloquent against their own vices and t Pompeius occultior non melior sc Mario Syl. c. Tacit. Hist lib. 1 pag. 473. punish those faults more severely which themselves follow somewhat more closely nothing lesse eagerly as if their anger were rather out of envie then zeale u C Plin. lib. 8. Epist 20. Vir bonus verò ita alijs ignoscit tanquam ipse quotidiè peccet ita ipse a peccatis abstinet tanquam nemini ignoscat A good man is so ready to pardon others faults as if he were an habituall sinner Hee so abstaines from sinne as if he would spare no offender whatsoever but would be like w Lib. Ancab pag. 14. Rufus in Tacitus cò immitior quia toleraverat sci disciplinam virtutis i. e. as strict to others as to himselfe 7. Lastly our love to our selves is constant and perpetuall as being naturall For Natura non dilassatur opere Nature herselfe is not weary with action onely the instruments shee uses faile at length But Love it selfe is an inward affection to shew the externall effects whereof onely the body is required No marvaile then that Love never failes x 1 Cor. 13. ult even then when it cannot appeare without sed y Greg. in Ezech. lib. 2. Hom. 17. deo occulta amoris nostri suffâ—ciunt Greg. But our hidden Love is manifest to the searcher of the hearts cum tantum non possumus quantum volumus operari Ib. z Augustus cum esset luxuriae serviens erat tamen eiusdem vitij severissimus ultor Aurelius vict in vita Augusti Acerrimus fidei exactor est perfidus mendacia persequitur periurus aliena vitia in oculis habemus nostra in tergo Senec. de ira lib. 2. cap. 28. Faciet nos moderatiores respectus nostri si consuluerimus nos nanquid sic peccavimus Id. ibid Aut annâ—n postea sortè peccaturi simus humana fragilitate sic Apostolus moret Galat. 6 7 vide Tit 3.2 3. Let our love to our neighbour also bee constant and never degenerate into hatred No man ever yet hated his owne flesh Eph. 5.29 a Cassiodorus tract de amecâ—tia Sicut ignis non potest non ardere sic Charitas non potest non amarc As fire never ceases to burne so Charity never ceases to Love b Augustinus ad Iulianum comitem Charitas quae deseri potest nunquam vera fuit sc sed ficta seu fictilis Charity which can cease was never true c Sc. veritate permanentiae si forte vera fuit veritate essentiae but counterfeit or brittle d As a glasse which shines and makes a faire shew for a while sed dum sp endet frangitur but is bone broken when it glisters most Abide in my Love sayes Christ Ioh. 15.9 And as it is there in the vulgar Latine Manete in Charitate Abide in Charity let brotherly love continue e Gal. 6.9 And let us not be weary in well doing which is the fruit of Charity for in due season wee shall reape if wee faint not What it is to fulfill
divers objects But some may reply to all this that the forwardnesse of our affection to our people had prevented this exhortation were they competent objects of our pastorall love but too many of them are more like unto those q 1 Cor. 15.32 beasts with whom S. Paul fought at Ephesus than unto the flocke of Christ whose properties are innocency gentlenesse concord But we with the Disciples r Matt 10 16. are sent amongst devouring Woolves Our heritage is not fallen in a goodly place Sed ubi licet culti sint agri inculti prorsus animi mores Men with us manure their lands they Å¿ Ier. 4.3 breake not up the fallow ground of their heavy and stony hearts so that wee are enforced to sow the seede of the word amongst thornes with us as with t Ezek. 2.6 Ezechiel are briers thorns which vex and fleece us yea with him wee dwell amongst Scorpions which carry stings in their tailes like those Revel 9. â—0 sc to wound us with virulent detraction and killing censures although like those Scorpions v. 7. they beare the faces of men id est saith the Geneva glosse they pretend great gentlenesse and love but they are wise politique subtile The truth is wee pastours are to wicked worldlings as shepheards to the u Gen. 46.34 Egyptians even an abomination Now wee have learned from Saint Hierome w Hieronymus in Epist quadam hanc sententiam ex innominato authore citat that Frustra laborare nec aliud fatigando se nisi odium quaerere extremae est dementiae To labour in vaine and to get onely hatred for our love is a point of extreame folly Et plura saepe peccamus dum demeremur quam dum offendimus there may bee more offence taken of such unwelcome officious love than at a just neglect or contempt Well all this with griefe supposed at least to bee done and suffered may not yet provoke us to cast away our Christian patience and charity First for their hard-heartednesse stupidity let it not be the occasion of scorne but pitty which may the rather moove our Charity to shew x 2 Tim. 2.25 meekenes towards them to prove if God will at any time give them repentaÌ„ce for their words feare them not as God encourageth Ezechiel in the forecited place For their malice or power to doe us wrong Christ hath told us how farre they can goe and forbids us to feare them also Matth. 10.28 y Hicro in Ep. Apud Christianos enim non qui patitur sed qui facit contumeliam vel injuriam miser est Amongst Christians not hee that suffers but hee that doth any wrong is a wretched man From our Saviour wee learne not onely patience to overcome injuries but Charity to forgive those that doe them Ille enim post alapas crucem flagella blaspemias novissime pro crucifigentibus oravit Pater ignosce ijs nesciunt enim quid faciunt Christ after hee had suffered buffets stripes repoaches yea and part of the cruell paines of that woodden racke the Crosse at last he z Luk. 23.34 prayed for them that crucified him Father forgive them c. Thus S. Peter a 1 Pet. 2.21.23 c. 3.16 17. 18 c. For our imitation proposeth Christ his master It is also in Christs person and for our instruction what Esaias speaketh Chap. 49.4 5. I have laboured in vaine c. and Chap. 65.2 3. All the day long have I stretched forth my hands to a rebellious gainesaying people b Rom. 10.21 hee who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prophet yea the Lord of life who came himselfe like c 2 King 4. El sha to the dead child to raise Israel from a spirituall death when the d Gal. 3.21 Law like the staffe of Gehazi could not give life hee I say came unto his owne to teach them and did that seeme a small matter Also to shed his blood for them and his owne received him not Ioh. 1.11 No marvaile then that he forwarnes his Disciples to looke for no better entertainement in their owne country with men of this world Matth. 13.57 Ioh. 4.44 If you will cull out of the Apostles of Christ a man edecumatae charitatis of the choysest perfection of Charity Behold S. Paul prosecuting his Corinthians with unwearied affection though he well perceived that the more he loved the lesse he was beloved of them e 2 Cor. 12.15 love being like an inheritance in Law which either solely or most usually descends not ascends so love flowes more freely plenteously froÌ„ God to mankind than it can ascend from man to God againe For the waters of Divine bounty doe but in part and from few places and that slowly too returne to the fountaine from whence they came In like manner Love descends very easily from parents to children without any legall constraint but it comes up so hardly from children to parents that there is neede both of a precept and f 2 Cor. 12.24 promise to draw it forth Now Pastors are spirituall Fathers and Saint Paul professeth himselfe the onely g 1 Cor. 4.15 Father of the Corinthians and therefore hee beares with them as parents with their unruly children And he puts all faults off with an elegant and pleasant Ironie h 1 Cor. 4.10 Wee are fooles for Christ his sake and you are wise in Christ we are weak and yee are strong yee are honourable and wee are despised It seemes that some Schismatickes in the Church of Corinth had slighted S. Paul as a i Secundum pateum traditionem ptulus erat tricubitalis doctor vir sci pusillus exigâ—â—e stature Non mirum ideo est si maior ille fuit e â—onginquo reverentiae Mos enim esi vulgi ut imperatores iudicio Taciti lib pri histo Ita quoscunque praepositos decore Corporis aestimare Sed quam parva ingentes arcula condit opes man of despicable presence though of powerfull eloquence in those letters that he wrote unto them 2 Cor. 10.10 A tricke there is which Sectaries have learned in these daies every way to magnifie their owne factionists and to vilifie their supposed Antagonists to cry up in the one vocall impudence for zeale and meere memory for learning to cry downe in the other holy feare and modesty for lukewarmenesse and ignorance in the one to extoll the art of seeming in the other to oversee reall worth affection either deluding or overswaying judgement But since yee k 2 Cor. 11.19 suffer fooles Animalia gloriae aurae popularis mancipia as S. Hierome stiles philosophers i. e. vaineglorious Animals that enslave themselves to popular applause suffer me also to speake or receive me as a foole saith S. Paul l 2 Cor. 11. v. 16 17 18 21. and would to God you would beare with mee a little in in my folly v. 7. that is I pray you suffer mee
sectaries after them whom shee may well misse and not want But if heresie should be suffered to beate downe the foundation of faith or schisme be able to destroy the wall of discipline then beware of Ierusalem her curse Quod dij prius omen in ipsos Avertant hostes Yet despise not petty contentions or disturbances for oft a sparke causes a flame King Asa died of a disease onely in his feete Pope Adrian was choaked with a fly and that mighty soule of Iulius Caesar was let out at a bodkin hole The least discord that is argues the want of some necessary degree of Charity i Charitas enim semper in unitate affectionis sed non semper in iudiciorum concordia consistit iuxta Aquin. Hinc Apostolus Rom. 14.1 c. infirmum in fide vult recipi sc charitate fraterna sed non ad dubias disputationes sci circa diversas opiniones de rebus non fundamentalibus which can cause unity of affection amongst them who differ in opinion And so much as there wants of Charity so much there wants of holinesse in the Church For love and onely love fulfills the Law But marke the Prophet Habacucke his inference Chap. 1.3 4. There are that raise up strife and contention Therefore the Law is slacked The Metaphor of slacking is taken in the originall as one well notes from the pulse of a man which discovers the state of his body to bee healthy if it beate with an equall stroke to be distempered if it beate violently to grow weake if it beate slowly and faintly to be utterly gone if it beate not all So we may note that where the Law of God is observed with equall respects of impartiall love as in David Psal 119.5 6. there is spirituall foundnesse of minde Where the Law is prosecuted in some relations onely in some parts thereof and not in other as in the first Table rather than in the second wherein consisteth the triall and exercise of love there is a grosse spirituall distemper Where the whole Law is slightly regarded there Charity waxeth cold or at least there is a spirituall luke-warmenes Where the Law is utterly rejected and prophaned there is an evident spirituall death in sinnes and trespasses By this rule let every one examine the state of his soule and bee a faithfull phisitian to himselfe and so take care to bee a sound member to the Church which would otherwise bee infected by him and so by contagion brought to finall corruption For the children that are corrupt Esaias 1.4 are also corrupters as one translation goeth and so a seede of evill doers even a viperous seede renting the womb that bare them living by their mothers death with k Act. 9.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi non aura aethercá sed sanguine christiano vescerâ—â— Saul breathing out slaughter against the Church Vae praegnantibus his diebus Matth. 24. 19. woe unto the Churches that teeme in these latter dayes and worst with the monsters of faction and schisme with false prophets of whom one saith loe here is Christ another loe there v. 23. Againe v. 26. Behold he is in the desart one saies i. e. in a new unpeopled world for this old world lyeth in wickednesse 1 Ioh. 5.19 Another saith Behold hee is in the secret chambers perhaps that is in the conventicles of sectaries at home Now ought we not rather to wish unto a Church dry Paps and a miscarrying wombe for which Hosea praies Chap. 9.14 then such unhappy fruitfulnesse by which foecundius nequiora proveniunt as Minutius Felix hath it in the dialogue by which shee is fertile onely to bring forth evill to herselfe Of the love of Christs Ministers In the fourth place my method ingages mee to commend unto you brethren the love of the Ministers of the Gospel especially of those that are set over your soules in the Lord For if the houshold of faith bee especially to be beloved than of this houshold more especially those who are the Ministers by whom yee beleeve 1 Cor. 3.5 Love the Ministers as the onely ordinary instruments of the faith of Christ l 1 Thess 5.12 Wee beseech you brethren that yee acknowledge as worthy of esteeme and not barely knowne m Ibid. v. 13. them which labour amongst you and are over you in the Lord and admonish you That you have them in singular love for their workes sake sc for the work of the Ministery They which are set over you in the Lord are your spirituall Fathers as you heard other Ministers are but your fathers brethren Very nature it selfe teacheth you this morality to love your owne fathers before the nearest of their kindred and your fathers house before the house of any other I have told you that Charity must be regular and orderly not preposterous To speake plainely since there is a woe to the shepheard that leaveth his flocke Zach. 11.17 although wee suppose it be to feede others whom hee affecteth better than his owne what shall wee thinke of the flocke that leave their shepheard to run after some n Sic dictus a populo â—olendo ut notat â—â—adius in lib. pr. Flori Cap. 9. poplicola some Chaplaine of the multitude some o Levita ille Iudicum cap. 17. v. 7 8. c. Qui nullo regente Israelem ver 6. errabundus victum vestitum vill suo ministerio quod talipretio aestimabatur quaeritabat Aut qualis erat cirumforaneus ille monachus rumigerulus rabula quiper imperitorum circulos muliercularum que symposia contra Hieronymum declamabat ut testâ—tur ipse Hierony Episto ad Dominiâ—â— Ideò Concilium Tridentinum vagos huiusmodi praedicantes consulto prohibuit wandring Levite some Sheba like him 2 Sam. 20.1 that blowes the trumpet to faction in Israel and with the noise thereof as Orpheus with the sound of his Harpe invited wildeÌ„ beasts and stones to come unto him drawes the whole country after him by the eares p Tacit. lib. 4. hist pa. 605. Apud plebem enim verba plurimum valent bonaque ac mala non suâ naturâ sed vocibus seditio sorum aestimantur My Text mindes mee of Charity and the mildest censure I can give is this All these like sheepe are gone astray For they erre surely who forsake their owne fold and shepheard to follow rather the voyce of any other Tell me all yee that so uncharitably inveigh against double beneficed men as against Polygamysts Because an Elder must be the husband of one wife Tit. 1.6 i. e. the pastor of one Church in q Ambr. Tom. 4. l. de digni sa serdota cap. 4. in Tit. 1.6 unius uxoris virum Si ad superficiem tantum literae respiciamus prohibet digamum episcopum ordinari Si vero ad altiorem sensum conscendimus inhibet Episcopum duas usurpare ecclesias Et si adhuc introrsus prosundio ra perscruteris monet ne
of the morall law D. Pareus An. Willet Guillâ—stius although in the 8. verse and else where it implies onely the second Table So that by the judgement of learned Expositors Saint Pauls logicke runs thus If the love of our neighbour as I have proved verse the 8. and 9. fulfill the Law in respect of those duties which concerne our neighbour then love in its full extension as it tends to its universall object i. e. both God and all good men doth fulfil the whole Law m Charitas nunquam otiosa est semper in alterum se porrigit vel in proximum vel in Deum Natura enim chaeritatis est amare velle velle amari Cassiodo tract de ami Well then doth S. Aug. call charity a motion because it never is at a stand Shee stretcheth forth her armes continually to embrace God or her neighbour and puts forth her hands to doe what good she can to both Her restlesse desires are to love and to be loved For love is a like disposed to fulfill the precepts of both Tables as of either n Fides non eligit objectum secundùm Theologos sed omnibus revelatis sine exceptione crediti â—ta charitas non eligit praeceptii quodexequatur ad omnia singula parata est Cum la lio apud Lucan l clamat se Domino imperatori suo alacriler devovens Iussa sequi tam vella mihi quam posse necesse est Yea Saint Iohn shewes that wee cannot keepe the one Table and breake the other we cannot love our God and hate our brethren which are made after the Image of God Hee who loves the father loves the children though full of imperfections for the fathers sake as David shewed favour to lame Mephibosheth for the memory of his Ionathan muchlesse can wee truely love our brethren and hate our God Doth any man delight to behold the picture of his mortall enemy If any man then saith he love God and hate his brother he is a lyer 1 Ioh. 4.20 Loe what a lyer is hee that protests hee loves his brother and yet hates God For the love of man is included in the love of God as the effect in the cause o Luke 10.27 Toto corde i. e. vere tota anime i. e. affect buâ— cunctis totis viribus i. e effective tota mente i. e. inteligenter so that love is the fulfilling of the first Table directly and immediatly of the second mediatly and consequently as shall in its place be evidenced unto you In the meane time if any one having some competent knowledge of God desires more fully to understand how hee is to be loved let him meditate upon Deutero 6.5 Then if hee aske who is his neighbour Who is our neighbour and how hee is to be loved hee needeth not goe farre for instruction Him whom our Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proximum one that is neere unto thee thy neighbour in my Text and in the precedent verse hee calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 8. another any other besides thy selfe whether neere to thee or a farre off whether friend or adversary whether familiar or stranger whether of thy kindred or alliance or neither whether beleever or unbeleever In a word any one whosoever that in any respect whatsoever stands in neede of thy charitable deedes or prayers or that shewes any kinde of charity unto thee God onely excepted as p Is est proximus cui vel exhibendum est officium misericordiae si indigit vel exhibendum soret si indigeret ex quo iam consequens ut etiam ille aquo nobis hoc vissim exhibendum est quod ad Angelos etiam pertinet proximus sit noster Proximus enim est nomen adâ— aliquid nec quisquam esse proximus nisi proximo potest Aug. de doct Christ l 1. c. 30 ex eo Lomb. l. 3. sent dist 28. Saint August and Lombard observe So our Saviour plainely informes us by the Parable of the wounded traveller Luke 10. q August de doct Christ. l. 1 â—aâ— 20. which may also be gathered by an evident argumentation from the precepts which appertaine to the love of our neighbour some of which our Apostle reckons up verse 9. r Manifestum est omnem hominem esse proximum deputandum quia erga neminem operandum est malum Dilectio enim proximi malum non operatur If there were any man that were not our neighbour in the sence of the Law hee should not offend against the law of charity comprehended in the second Table who should robbe such a man of his goods or good name yea or spoile him of his very life Rom. 13.10 and so there might be done as much and more by Law as Israel did to the Egyptians by divine dispensation Charity towards sinners A point which some mens uncharitablenesse may perhaps admit accounting any gaine of wealth or esteeme from all those whom they judge as Heathens and Publicans to be no lesse godlinesse to them than usury was to the Iew from a Cananite But the conscience of charity is not so large her extention is in good affection towards all A man of right charity will draw neere in love and affection to those who are a farre off from him in kindred or habitation although those who are neere to him by consanguinity or place are a farre off from him in their hearts Yea he is neere unto them in his private devotions and in his good wishes who are a farre off from him in Religion or goodnesse which is the very object of love But charity can suppose an object when she wants one and supply that by desires which is not in reality and affect that in possibility which is not in act existent 1. Shee can hide the lesser errors or sinnes of our brethren 2. She can excuse them with Peter Act. 3.17.3 When they are so grosse that no excuse can extenuate them Å¿ Yea supposing we may know that one hath committed the sin against the holy Ghost Charitie can be sorry for such a man Si non propter hominem tamen propter humanitatem although she be not permitted to pray for him 1. Ioh. 5.16 She is sorry he committed such an offence which may not be prayed for Even as wee cut not of rotten members whilst there is any hâ— of recovery and when they must be cut off we part from them with griefe of heart and wish wee might have kept them So Samuel also mourned for Saul forsaken of God 1 Sam 15 ult shee will not cease to pray or hope for amendment saying with Samuel 1 Sam. 12.23 As for mee God forbid that I should sinne against the Lord in ceasing to pray for you And charitie as shee desireth so shee hopeth all things 1. Cor. 13.7 So farre is she from wishing or cursing any into the bottomlesse pit that shee can say with S. Paul 1
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 Aâ—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 huÌ„c 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 entitaâ—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 â— 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 esâ— domine qui te amat amicum in te c. iâ—imicuÌ„ 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
for themselves which S. Paul himselfe gives concerning his boasting adversaries to the Corinthians in the second Epistle 5. Chap. 13 14. If wee bee besides our selves it is to God to his glory or if we be sober it is for your cause who are the Church of God for the love of Christ constraineth us The love of Christ who so loved the Church that he laid downe his life for her compells us to desire if it may stand with Gods good will to promote Gods honour which is to shew plenteous redemption by his rejecting of us and receiving of an whole nation into our place of favour Though I may say of the matter and effect of this wish as h Vincentias Fill. Mor. 〈◊〉 To. 2. Tract 27. 2 Qu. 2. Fillincius speakes of the alteration of the Lords day to some other Hoc practice est impossibile absolute verò possibile This is a thing in its owne nature possible abstracted from all circumstances and reasons in the particular instance which hinder the event that one man should perish in the roome of many i Melius est ut pereat unus quam unitas Bernard Epi. 102. Vnum pro multis dabitur caput But because we suppose in this case God to have decreed the contrary to their separation from him we know them being meere men to have bin no sitting mediatours for the eternall ransome of others we determine the case it selfe to be practically impossible But did not Christ himselfe conditionally desire of God k Matth. 26.39 a thing which was made by his Fathers determinate counsell impossible So might Moses and Paul conuinâ—ally desire what could not be granted l Opertet privatis utilitalibus publicas mortalibus aeternas anteferâ—e Caius Plin Lib. 7. Epist 18. Vnde Claudianus de suo Imperatore ait Nunquam publica privatis cesserunt commoda causis And Lucan loc cit saies that Cato's Heroicall disposition was Naturamque sequi patriaque impendere vitam But as Plaâ—ius sayes of one Hic homo versus facit tota sibi famiâ—a est So some men studying onely their owne ends are as it were a whole common wealth unto themselves contrary unto Cato of whom the Poet addes further Nullosque Catonis inactus subâ—e sit partemque tulit sibi nata voluptas But to follow the steps of Charity by which shee descends as it were by Iacobs Ladder from heaven unto the earth The degrees of private charity and from God to man You have seene her affection to community Amongst private objects shee makes every man to himselfe the first the next is the wife then the parents which are to be preferred in honour before the other not in love in this respect they are left behind that shee may be cherished m Ephe. 5.25 which is flesh of our flesh bone of our bone now we must love all others as our selves none before our selves Then followes in the order of nature our Children Family which are our selves divided and multiplied our very domestique state and petty Common wealth 〈…〉 not to governe and nourish argues more notorious defect of Charity then is usually found amongst n 1 Tim. 5.8 Infidells Next to our domestique family o De modo beno vivendi sermon 5. cit A Lombard 3. scâ— tâ—d 29. lâ—s apud quem â—ide plura de ordine diligendi S. Bernard puts the houshold of faith quia sanctior est cordium copula quà m corporum Because spirituall kindred is nearer than naturall But immediatly after succeede those whom cansanguinity or neare alliance adde unto us Then come those whom morality unites to our affections our loving friends those that dwell neare unto us our ordinary acquaintance our country men strangers whom common humanity respects In the last ranke to our Christian charity are commended even our enemies p Matth. 5.44 whom not onely morall Philosophers but the very Scribes and Pharises permitted men to hate q Ib. 43. 47. and prosecute with revenge This is the order in my opinion submitted to better judgements which we must follow in the distribution of our charity with the premised caution caeteris paribus and in single relations Else plurality or increase of the fore mentioned respects alters this rule e.g. wee must preferre one of our kindred naturall and spirituall both before one of the houshold of faith which is not of our Tribe againe we may prefer godly strangers before wicked kinsmen or a loving kinsman before a rebellious incorrigible sonne So S. Bernard r Loc. cit plus debemus diligere extraneos qui nobis conjuncti sunt vinculo charitatis Christi quam propinquos qui deum non diligunt Å¿ Hinc Lomb. 3. s d. 29. lit F. observat quod jubemur diligere deum ex totâ virtute i. e. maxime proximum solum sicut nos ipsos non sicut deum Inimicos simpliciter sine addito Quia si eos diligamus et si minus quam alios proximos sufficit S. Ambros cit a Lomb 3. s d. 29. Lit. c. super illud Cant ordinavit in me charitatem ait 1. deus diligendus 2. parentes inde filij post domestici qui si boni fuerint malis filijs praeponendi sunt But all other things being alike this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the naturalnesse and sincerity of love as the Apostle phraseth it 2 Cor. 8.8 For so S. Pauls doctrine runnes Let them learne first to shew kindnesse or pitty at home t 1 Tim. 5.4 sc to themselves and their families Then as wee have opportunity let us doe good unto all men especially to them of the houshold of faith Galath 6.10 doe good to all note here that all mankind is the adaequate object of Charity to our neighbours For with S. Paul all men are our neighbours But the especiall object of this Charity is the houshold of faith that is not any particular sect which challenge the monopoly of the profession of faith but u Domesticos sidei i. e. Christianos Aug. comment in Loc. all Christians in generall which are indeede as well as title For otherwise w Salvian de Gub. dei l. 2. Reatus impij pium nomen this name is their guilt not their priviledge And so consequently the more faithfull and holy Christians men are the more degrees of Love are due unto them For we love our neighbour because hee beares the Image and superscription of the King of heaven Therefore wee must chiefly love those who chiefly participate of that Image such are those which endeavour x Levit. 11.44 45. 1 Pet. 1.15.16 to be holy as God is holy These are of the houshold of faith heere of God Ephes 2.19 that is by faith gathered into the unity of the Church which is the house of God Now t is but equity that wee should preferre Gods domestiques before Forrayners and strangers as they are y Ephes 2.
11.6 c Id. Greg. Morâ— 10 cap. 4. vid ib. c 6 7.8 Et si placet vid Aug. l. 1. de doct Chris c. 35. vbi docet quod Amor dei est summa Scripturae quae a duobus praeceptis incipit mentem ad innumera pietatis opera de queis Apostolus 1 Cor. 13. multiformiter accendit Charity is the manifold Law of God which begins from two precepts to wit the Love of God and the Love of man and diversly excites the minde to immumerable workes of godlinesse which the Apostle summes up 1 Cor. 13. in sundry particulars The generall wayes according to which love fulfills the Law are three of which in the next place Love fulfills the Law three wayes as Vossius d Ger. Voss hist Pelag. l. 3. paâ— 3. c. 3. thes 3 pag. 360. excellently distinguishes and out of him word for word almost our Weemse e Weemse of the 3 Lawes 1. tom pag. 45. and I shall informe you out of both adding divers illustrations proofes for your farther instruction The tearmes of the distinctions are 1. Effectivè i. e. effectively 2. Reductivê i. e. reductively 3. Formaliter i. e. formally that is briefly as the principall as the end as the forme of every lawfull operation First Love fulfills the Law effectively as the inward principle or impulsive cause of every legitimate action Love is the onely incitation and invitation to true and cheerefull obedience First saith Moses Thou shalt love the Lord thy God Then it followes and keepe his charge and his statutes c. Deut. 11.1 And yee that love the Lord sayes David hate evill Psal 97.10 For himselfe he resolves thus I will delight my selfe in thy Commandements which I have loved Psal 119.47 In the next verse he addes Vid. ib. v. 167 my hands also will I lift up unto thy Commandements which I have loved See loves vertue issuing from the heart to the hand from affection to operation And therefore perhaps the Law is sayd to have gone forth out of Gods hands Deut. 33.2 f Coment in loc that it might come into our hands Oleaster supposes the precepts of God to bee called the workes of God g Esa 5.12 quia ideo praecipiuntur ut eaòperemur Because they are therefore commanded that we may not onely intentionally and verbally but actually fulfill them which is done by love Quodlibet agens propter amorem agit quodcunque agit Aquin. h Aquin. 1. 2. qu. 28. art 6. Every agent workes for some good and so consequently the love of that good causeth it â—â—â—m to worke The worldlings cast-away carnall love upon seeming good Godly men place spirituall love upon spirituall good The love of Christ constraineth us saith S. Paul 2 Cor. 5.14 Amor meus pondus meum illo feror quocunque feror saith S. Augustine i Aug. Confes lib. 3. my love is the weight which poyses mee in the wayes of God so that I bee not carryed away as it were with the winde of every Novell doctrine or with every worldly vanity Common reason informes us in this that men doe not obey or serve those whom they hate I meane that their mindes are not willing servants to such though their bodies perhaps may bee their enforced slaves Serve yee one another by love sayes our Apostle Galat. 5.13 But Non exterquebis amari Love is not extorted by violence but invited first by love it selfe Love is the Whetstone of love So God himselfe invites our love to him by commending his love first to us by his k 1 Ioh. 4.9 10. Sonne Rom. 5.8 that our faith in the Sonne l Galat. 5.6 may worke by love towards God againe m Charitas radix est ex qua omnes pullulant virtutes August lib de gratia Christi cap. 18. vid. cap. 20. ib. Hence the whole office of Christianity also is comprised in this one word Love Ephes 6. v. ult So love fulfills not onely the morall Law but with all the Law of faith as the Apostle phraseth it Rom. 3.27 So that sine Amore fides esse potest prodesse non potest saith S. Augustine n Aug de Trin. lib. 25. cap. 18. Similiter loquitur lib. 5. de Bapt. cap. 8. ib. lib. 15. cap. 29. without love faith may be but it cannot profit But by love faith workes o Charitas Mater est omnium custosque virtutum Greg. Curio past part 3. cap. 10. admonit 10. and keepes all manner of Christian vertues which follow Love as the lesser wheeles are moved by the greater Hence it is that S. Paul calls the piety of the Thessalonians the worke of Faith and the labour of love 1 Thes 1.3 And our Saviour Matth. 22.40 sayes that the whole Law hangs upon the two Commandements of Love intimating perhaps that love is as it were the hinges of the Law upon which it is turned too and fro to embrace good and avoid evill Christ teacheth us also that there is no true Love without keeping Gods Commandements Ioh. 14.15.21.23 and no true keeping of the Commandements without love verse the 24. ib. The beloved Disciple repeates the same doctrine 1 Ioh. 5.3 and Ch. 3.17 2 Ioh. 3.6 verses Secondly Love fulfills the Law reductively because every lawfull operation is reduced to Love as to its end for which it was performed and in this sence it is an externall cause and moves morally as comprehended sub notione boni as good whereas as an efficient cause it moves phisically as it is a naturall quality and vertue That love is the end of the Law p 1 Tim. 1.5 S. Paul teaches us The end of the Commandement is Charity c. i. e. the end why God gave his Law to us is that we should love him our neighbour So love unites all the precepts into one Commandement in S. Pauls Doctrine Finis praecepti dilectio gemina Dei proximi praecurrat dilectio dei caetera in illum confluant ut dilectio tui proximi Aug. q Aug. de doct Christ l. 1. cap. 26. The end of the precept is a double love of God and of our neighbour Let the love of God have the praecedency and all other love followe after as of our r Qui se propter se diligit non se vesert ad deum sed ad seipsum conversus non ad incommutabile aliquid cui toto affectu inharendum convertitur Aug. de doct Christ. l. 1. cap. 22. selves and others wee ought to love God for his owne sake our neighbour and all Gods creatures for Gods sake Å¿ Amor fruendi quibuscunque creaturis sine amore creatoris non est a Dâ—o per amorem creatoris bene quisque utitur etiam creaturis Aug. lib. 4. cont Iulian. cap. 3. Si teipsum propter teipsum non debes diligere non succenseat alius homo si etiam ipsum propter deum diligis Aug.
loc cit de doct Christ lib. 1. cap. 22. and to performe our severall duties to God and man not of constraint or for filthy lucre but onely for loves sake Love is like the Indian Figge-tree of which Scaliger writes t Exerci 166. that shee having shoote up her branches a convenient height reflects them downe againe to take new rooting in the earth and so makes a kinde of naturall arbour Gods love is the first seede which causes our love to take roote and to fructifie For Charity growes not like the fruit of the earth in the golden age without any seede sowne I meane without the seede of Gods grace sowne in the heart as the Pelagians u Conterraneus noster â—en Beda in libro quem scripsit contra Iulianum Episcopum Eclaneâ—sem qui hodieque praefationis loco commentarijs eius super Cantica praefigitur testatur Pelagianos existimasse charitatem esse primogenitum bonum prorsus nativam qualitatem quamque gratia nunquam gignit sed quandoque nutrit auget Charitas secundum eos velut flax est quae suâ sponte ardet sed spiritu quasi vento agitata vehementius inflammatur Sed absolutè secundum Apostolum Fructus spiritus Charitas Gal. 5.22 imagined Then Charity by the assistance of Gods grace shootes up her branches a good height even to God himselfe in the highest heavens and from him shee reflects them downe againe unto the ground to wit to the men of the earth and takes new rooting there So Greg. Mag. lib. 7. Mora. cap. 10. Per amorem Dei amor proximi gignitur Per amoreÌ„ proximi amor Dei gâ—gâ—itur Nam qui amare Deum negligit profecto diligere proximum nescit T is the Apostles phrase to shew Loves firmenesse fruitfulnesse Ephes 3.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yee being rooted and grounded in Charity This fruitfull roote strengthens the whole body of Religion and sends forth the manifold branches of piety bearing constantly the fruits of good workes and not onely the faire leaves of good words Our Saviour you know cursed the Fig-tree which made a faire shew at a distance yeelded no fruit when he came neere unto it although the time of fruite were not come To teach us to bee alwayes fruitfull in the good deeds of Charity because God allowes no season of spirituall barrennesse no not in the winter of old age Psal 92.14 Thirdly Charity fulfills the Law formally quia finis in moralibus habet rationem formae i. e. because in morallity the end hath the Nature of a forme also Charity is as it were the stampe in the which every lawfull action is to be coyned and without which how resplendent soever t is but counterfeit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayes the Apostle 1 Cor. 16.14 Let all your things be done in or with Charity All things done without Charity are as it were nothing 1 Cor. 13.2 Hence Charity is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the band of perfection Coloss 3.14 because it unites and couples all good duties together which faith workes by love and so may be called in this respect sides formata A faith that hath her right forme but faith not working by love is a dead faith and so sides informis a formeles faith as some of our Divines doe justly acknowledge See Bishop Downham in his booke of the Covenant of Grace page 229 230. who will not yeeld to Bellarmine that love is the inward constitutive forme and soule as it were of faith yet denies not that it is the morall or consequtive forme thereof Then know that although you performe the Commandements of God materially or according to the substance as Iehu fulfilled the will of God in destroying the house of Ahab yet if you doe them not formally in Charity i. e. principally in love to God secondarily to your neighbour especially to the Church of God you may pull on your heads vengeance as Iehu did Hos 1.4 in stead of a blessing God preferres adverbs before substantives hee doth not so much regard what is done as in what manner the manner specificates the action and makes it good or bad morally Lastly note to conclude this point and therewith the whole explication of the Text our actions may bee formed by Charity eyther directly and explicitely which is when in the act it selfe wee thinke of the love of God and of our neighbour to forme the act thereby as wee goe to Church out of our present love to the house and ordinances of God we goe to visit our neighbour in any distresse because wee suppose it a duty of love so to doe or secondly implicitely and virtually when the love of God and man is habitually setled in our hearts but yet we doe not thinke thereof in such or such an action I conceive that for the maine duties of godlinesse actuall love is necessary but habituall love sufficeth for those which are of lesse moment and more ordinary Whatsoever we doe S. Paul will have us doe it to the glory of God 1 Cor. 10.31 and so consequently out of our love to God But in some things as the habituall intention of his glory so the habituall love of him as it is a sufficient motive so a sufficient forme of our actions The love which I have proposed unto you is not a meere notion but a reall vertue and so consists not in speculation but action not in knowledge but application The objects unto which love is to bee applyed are foure in generall although in particulars infinite w Ang. de doct Christ l. 1. cap. 23. unuÌ„ quod supranos the first and chiefest is above us to be loved before our selves or any x Si deus omni homine amplius diligendus est amplius quisque debet eum diligere quam seipsum Aug. de doct Christ. l. 1. cap. 27. man whatsoever Alterum quod nos sumus y As the love of wife parents children kindred benefactors friends c. Hence Lomb. observes 3 sent d. 29. lit C. that the Commandement concerning our parents is honora honour not dilige love because we doe that naturally In the next place our selves Tertium quod juxta nos est Thirdly he that is next our selves our neighbour Quartum quod infra nos est Fourthly that which is below us our bodies There are no precepts saith S. Augustine z Ib. cap. eod cap. 26. Inconcussa natura lege quod sumus quod infra nos est diligimus quae lex etiam in bestias promulgata est concerning the second and fourth object of Charity For wee naturally affect them and they who love not God or their neighbour love yet themselves and their owne flesh even as bruit beasts also doe by nature Fugax enim animus ab incommutabâ—li lumine omnium â—agnatore id agit ut ipse sibi regnet corpori suo Et ideo non potest nisi se corpus suum
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
apud patres tum Scholasticos quilibet error circa religionem ortus haeresis dâ—citur inveteratus vero pertinaciter defensus schisma vocatur Immo Zacharias papa asserentes Antipodes aliquas esse haereseos damnavit or if he apostatize from the faith hee is then no Christian at all It was a famous proverbe in the primitive times which now reflects infamy upon our dayes x Tertull. in Apol. ca. 39. vide Act. 4.32 Ecce ut se invicem diligunt Christiani See how the Christians love one another Then hatred of Christians declared men to bee no Christians at all and can it now consist with any new stampe of Christianity I conclude this point with that of Saint Augustine y Aug. de Bap. Cont. donat l. 3. cap. 16. Non habent dei Charitatem qui non diligunt ecclesiae unitatem id est they have not the love of God in them who love not the unity of the Church of God or the Church in unity In the next place let us looke with a tender eye of affection upon our mother Church our Ierusalem which is as a Citty that is compact together whither the tribes goe up to the testimony of Israel Psal 122.3 4. reade the glosse on the place which runnes thus By the artificiall joyning and beauty of the houses hee meaneth the concord and love that was between the Cittizens In like manner let us who are the united members of the same Church in joynt affection though in severall assemblies endeavour all as one man to be of one heart and of one minde as those converts were Act. 4.32 Away farre away with that factious love which is as it were impropriated from the unity of the Church and appropriated to I know not what selected brotherhoodâ— distinguished by new-fangled liveries of religion z This is to make Gods heritage a bird of divers and therefore superstitious colours of which God complaines Ierem. 12.9 whereas the Church should be as an army with banners Cantic 6.10 namely in which all hold together and follow the same colours so let all Christians follow the unvaried ensigne of Christs Crosse Why I beseech you good people have not wee all one father a Quanto dignino fratres dìcuntur qui unum patrem deum agnoscant qui unum spiritum biberunt sanctitaris qui de uno utero ignorantiae ejusdem ad unam lucem expiraverunt veritatis Tertull. Apo cap 39. Did not one God make us Mal. 2.10 yea have wee not all one father as well by redemption as by creation Thou Lord art our Father our Redeemer Esa 63.16 Or be some bastards and not sonnes Are we not fratres uterini borne all of the same mother the same Church by the same Spirit and by the same laver of regeneration brought out of the common wombe of naturall ignorance and originall sinne into the marvailous light of the same divine truth and grace Are wee not all without question in Charities judgement nourished with the same spirituall and sacramentall foode Did not our Saviour pay a sufficient price to redeeme us all or lastly cannot one b Sumus corpus de conscientia religionis disciplina veritate spei foedere Coimâ—s in caetum quasi manufacta deum precationibus ambimus Tertull in Apolog. cap. 39. Church hold us all in the same faith and hope under the same order of discipline or may not one heaven hold us all hereafter sure I am it cannot hold us and our uncharitable opinions or schismaticall practises the severall roomes there are for severall degrees of glory certainly not for severall factions For if Ierusalem that is below much more shee that is above is a Citty that is compact together or as another translation goeth at unity in it selfe The beauty of a body politicke or naturall consists not so much in the excellency of severall parts as in the Symmetry and proportion of all parts together So that hee that defaces any part deformes and marres all even so the beauty and grace of Christs body the Church consists not in the absolute perfection of some few parts but in the relation which all the parts have the one to the other in the communion of Saints This makes Christs spouse though c Cant. 1.5 blacke by the reliques of sinne yet comely by concord and causeth all her actions to shine forth though not without spot yea in d 1 Cor. 14.40 decency and order as the Moone shines in her season for the Church is faire as the e Cant. 6.10 ibid. Moone even in this life but she is cleare as the Sunne onely in the life to come Now they which break this order of the Church by schisme not onely impaire the comelinesse but alter the very constitution of Christs body and so dispose it to finall corruption Divines prove God to be immortall because he is indivisible and Philosophers prove both the greater world the universe and the lesser world man to be mortall because both consists of contrary elements which by little aad little prepare unto the dissolution of the whole which is then neare at hand when there is excesse of any of them in a notable measure as the f 2 Pet. 3.6 overflowing of water destroyed the old world and a g 2 Pet. 3.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Procellae in morem interprete Erasmo Sic mentio fit pluviae ignis Gen. 19.24 storme or flood of fire shall overwhelme this or in the lesser world as redundancie of watry flegme or fiery choler soone brings us to our end of consumption But wee are united to Christ our head by faith and to one another by love neither doe petty errours dissolve the one band nor petty quarrells breake the other For then Christ should bee as oft re-united to his members and they to one another as h Maecenas toties litem agebat cum uxore toties amorem cum câ redinte grabat ut dictum sit Hunc esse qui uxorem millies duxit cum unam habuerit Sen Epi. 114. Idem lib. de providen c. 3. de scribit eundem Maecenateum amoribus anxium morosae uxoris quoridiana repudiâ— deflentem Maecenas was married to the same wife as it were a new But capitall heresies which cut Christ the head of the Church quite off or notorious schismes which divide the principall parts of the spirituall body cause the speedy ruine of a Church For as the parts of a naturall so of the spirituall body have no life in them being severed from the head Ierusalem may well stand though a few stones drop out of her walls and draw some that lye nearest unto them out with them but when the intire walls begin to be battered downe at once then her curse is neare viz. that a stone shall not be left upon a stone A Church may still flourish though some busie factionists separate themselves from her and draw a few