Vers 28. in conclusion hee exhorteth the Corinthians and vs in them to desire the best gifts Vpon the hearing whereof it seemeth some did or might conclude that so they would do for they would striue to speake excellently and to be men of great knowledge c. and what better then these for the better instructing of whom the Apostle in the three first verses of this Chapter gâ—ueth them to vnderstand that it is not sufficient to haue these and the best gifts except they had loue and accordingly did vse the same which he amplifieth by laying downe particulars as first that it is to no ende to speake with the tongue of men and Angels and to be without loue vers 1. secondly that it is to as little purpose to haue the gift of prophecying and that in the largest manner and measure yea to haue faith that is the gift of doing miracles without loue thirdly it is to no purpose for a man to be so liberall and kinde hearted as to giue all they haue to the poore and lastly so to suffer as to be burned without loue all these profite nothing Vpon this might some reply and say Thou doest not thinke vs altogether inhumane and void of loue doest thou Vnto which Paul doeth secretly reply You may deceiue your selues in your iudgement for euery loue is not the loue I speake of and meane here and that you may not be deceiued whether your loue be this yea or no obserue whether it haue the seueral marks and notable effects I propound vnto your consideration which charitie proceeding from iustifying faith hath and to this ende the Apostle from the 4. verse of this Chapter to the end of the 7. verse layeth downe a chaine consisting of 14. linkes euery linke whereof is a seuerall marke of this true loue amongst which this verse is one so that this verse conteineth a true marke of loue by which faith doth worke beeing the tenth linke of this chaine And thus you haue the conexion of it The sense of the words being the second thing I promised is to be considered by examining the seuerall wordes comparing the translation with the originall and the acceptation of them elsewhere in holy Writ For the word Loue it is in vaine to stand long vpon the acceptation of it it being diuersly taken in the Scripture the mind of the Apostle being easily perceiued that heere hee meaneth that loue which he speaketh of elsewhere saying Faith that is iustifying faith worketh by loue and elsewhere calleth it the fruit of the spirit Gal. 5.22 The word translated Iniquitie is in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is most commonly translated Iniustice yet in the Scripture hath both a generall and restrained sense generally comprehending all sinne and so it is taken in that 5. of the first of Iohn ver 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all vnrighteousnesse is sinne and so doeth Ezra vse it in his prayer Chap. 9. ver 6. and Dan. 9. v. 5. Restrainedly it is taken for iniustice betwixt man and man which I take to bee especially meant in this place so you shall finde it taken in the last of the Reuelation and 11. verse He that is vniust let him be vniust still and in the 16. of Luke verse 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Lord commended the vniust steward or rather according to the originall the steward of iniustice so is the simple word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken for iustice that is honest dealing betwixt man and man Titus 1.8 speaking of a minister saith he he must be righteous that is iust which the word holy following sheweth In the second at the 12. verse the grace of God teacheth vs that wee should loue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteously that is iustly which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 following plainely sheweth Now wee see the acceptation of this word in the Scripture the Question is how it is to be taken in this place vnto which I Answere though I take the second sense to be especially meant in this place yet I see no reason why it may not carie both the senses here both which doe set out the nature of Loue the better and therefore I wil take it in both senses but specially in the latter it being the safest way to construe Scripture and take it in the largest sense when both the drift of the holy Ghost the sense of the originall words and the Analogie of Faith gainesay it not But reioyceth The word in the originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reioyceth together which some expound doth requite good dealing with good dealing which althogh I do not condemn yet I rather cleaue to this exposition by way of Antithesis to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that as loue doth not reioice in sinfull and vniust courses so it reioyceth to see others together with himselfe to take delight in iust dealing with men and religion towards God fully expressing the nature of true loue both in hating and distasting of euill as also in the louing of good hauing these effects wheresoeuer it is For the word Trueth it is diuersly taken in Scripture sometimes for the Sonne of God Ioh. 14.6 I am the way the Trueth and the Life Sometimes for the word of God Ioh. 17.17 Sanctifie them with thy Word thy Word is Trueth Sometimes for honest dealing and true speaking Ephes 4.25 Speake the trueth euery man to his neighbour where by Trueth is not only meant to speake as the matter is but also to deale honestly And sometimes for religion professed according to the word of God as in that of the Prouerbs Buy the Trueth but sell it not And 2. Ep. Ioh. ver 4. I reioyced when I found of thy children walking in the Trueth Amongst the diuers acceptations whereof I tie my selfe to the two later by way of Antithesis answering my acceptation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the former part of the verse and thus haue you the sense of it in parcels Now to totalize the same and cast it vp altogether it commeth to thus much that that person in whom true Loue is by which faith doth worke and is a fruit of the Spirit and by which our actions measured and performed doe please God as hee doth not take delight in sinne and vniust dealing so he doth on the other side yea it is his ioy and great delight to deale iustly with men and walke religiously towards God in his owne vse and to see others to doe the same and thus haue I performed the second branch of my promise 3 The parts into which this verse doeth offer it selfe are two 1. Quid Charitas abstinet in these words Loue reioyceth not in iniquitie that is farre from the propertie of true loue 2. Quid efficit in these words but reioyceth in the Trueth which loue euer doeth And that is the third branch of my promise The fourth remaineth Let vs hasten thereunto that wee may
rule his owne family so how can it bee that you care to settle Religion in the places where you abide if you be carelesse of it in your owne families what care you haue to further it in the places of your abode will the better appeare if wee examine how yee vse the meanes to further it there which are of two sorts 1 either with men 2 or God With men and those are either 1. the Church liuings thou hast to bestowe 2. thy words and countenance 3. thy purse 4. thy iourneying 5. thy magistracie and authoritie If thou vse all these to furthering Religion in the place where thou dwellest thou reioycest in the truth if not thou doest not and so by consequence no loue in thee That we may the better perceiue this let vs consider these things in order 1. Art thou carefull to bestow these benefices and Church-liuings vpon able and sufficient teachers doe you commit holy things as the soules of the people the word of God and the Sacraments to holy men who haue vrim thummim purity of life and soundnesse of Doctrine nay rather are you not Ieroboams that prefer to the place of the Ministerie the baggage and refuse of men the more by farre of such now in the Church then of sufficient Preachers doth testifie it to your shame O let vs pray that these things were amended Here had I thought to haue spoken to the reuerend Father of this Church but let mee speake to his eares and eies that I would haue done to him namely that forasmuch as Patrones bee carelesse whom they present but most commonly him that will giue most or hath greatest friends caring not a iote to falsifie the trust committed to them O that it would please our Church gouernours to be carefull of these things and to admit institute and induct none but men sufficient and therefore not to be ouer intreated by great Persons nor importuned by flatterers about you who for their Bribes not for any goodwill to the Church importune you Thus by your care of bestowing your Liuings you may see whether you haue any ioy in Religion yea or no. But alas by this it appeareth that the Patrons of our dayes haue little Loue that way For who seeketh for an able Minister but one that is able to giue well for it before hee haue it Now let vs come to see what reioycing you haue in the truth by vsing your word and countenance to profit the same Whom doe you speake for and vouchsafe a good word to Is it for the distressed Iewes Dost thou speake to Ahashuerosh in their behalfe Doeth the benefit of thy words extend to the Saints that are vpon the earth Doest thou further their causes and defend them Little of this beloued amongst you I would I might not say the quite contrarie that your tongues are sharpe arrowes and speares against them and that you are speakers for and fauourers of Romane Catholickes many of you more then of Protestants Thus by your words and countenance you little shew your reioycing in the trueth Let vs see what you doe with your Purse Dost thou lay out thy money to haue the Darkenes remooued and the Light I meane the Gospel of Christ brought to thee Dost thou buy the trueth Nay rather do not you sell it As the buying and selling of Church liuings and Offices in these dayes rather shew Doe you lay out your money to continue the sincere and sound Ministerie of the word amongst you Nay rather is it not to thrust them out For many spend that way but few the other is it to defend innocent and righteous persons and causes Nay rather is it not to fee a Procter to speake against them whom thou vniustly slanderest Is it to buy good Bookes No rather to buy Play bookes Ballads and wanton Sonnets if not Popish bookes Is it spent to relieue the Saints vpon the earth No but vpon the scumme of the world Stage players the bellowes of lust Fidlers and Roguish Musitians by all which you shew plainely you reioyce not in the trueth for by laying out of your money you shew the same And as in this so I doubt you shew your selues little better in the next which is your iournying For do you iourney with Ezra to seeke the Law of the Lord and to teach it in Israel Is it to good exercises No rather it is to thy whorish sports and pastimes for the satisfying of thy self wherein no iourney is too long too tedious or chargeable whereby you shew your want of Loue by your little reioycing in the trueth trauailing against it not for it Now let vs come to the last meanes to bee vsed amongst men and that is Magistracie what answere will this giue I doubt as the former Let vs see a litle by more particular discourse First you Gentlemen to whom is committed the Sword in the Countrey doe you vse it to forward pietie and godlinessse there Let the Greene meetings the May-powles and May-fooles the Wakes Barebaitings and Footeball playings vpon the Sabbath day say whether you doe or not But to leaue you let me come to this Citie and to you Right Honourable the L. Mayor with the rest of your Brethren the Aldermen and the Officers of this Corporation Doe you exercise your Authoritie to further Religion Let the prophanation of the Sabbath by trauailers into and out of your Citie the carying of burdens in your Citie The publike and secret Markets kept in your Citie both in Streetes in Cheapeside and other places by Apple-women c. Gracious-streete I had almost said Gracelesse streete with her Morning and Euening Market In Shops in the Morning in Tipling-houses ware-houses whore-houses and Tauernes all the day witnesse this and more then this The selling of corrupt Wares yea of the badges of Idolatrie say what you doe O beloued what shall I say But mourne for these things O draw out your Sword of Iustice Right Honourable and stand out like a man of Warre for the redresse of these things Know that your Authoritie is not onely for man but for God to maintaine his Lawes knowe that you stand charged with the whole Citie and the Gates of the same for the yeere and therefore looke to it you are guiltie of the sinnes of those that breake the Sabbath within your iurisdiction by any of the wayes aforesaid if you striue and labour not the amendment of the same You will say what shall I doe I will tell thee what Set a man at euery Gate of the Citie and let the Gates be shut before the Sabbath and not opened vntill the Sabbath bee ended as Nehemiah did whom thou art herein to follow Nehem. 13.19 and if this will not serue vse thy Authoritie to driue them from about the Gates suffer not burdens to be caried both vpon Carts Horses and the backes of men as they vsually are the Lord cannot endure it Iere. 17.20 Ad finem Let not the
much thou hast taken so goe once ouer it and that with due deliberation and mature perpending of things how rightly thou hast inned that thou hast neuer forget this Vse these directions and often meditate vpon these things and I doubt not but through Gods blessing they will bee excellent and forcible meanes to bring thee to loue embrace iustice more then thou doest Which plainly sheweth want of loue in thee for true loue as thou hast heard seeketh not by iniustice to enrich her selfe And thus haue I finished the first part of my text which is Quid charitas abstinet now to the latter Quid efficit in the last words of the verse which affordeth this point Doctrine That true loue reioyceth to see men deale iustly one towards another religiously towards God Which Doctrine hauing two parts wee will accordingly follow the same and briefly dispatch the first which is It is the propertie of true Loue to reioyce in Iustice and honest dealing betwixt man and man Which trueth the Lamentation of Ieremiah in his ninth doth plainely shew weeping for the deceite and false dealing of his age brother deceitfully dealing with brother As that also of Nehem. 5.4.13 where hee sheweth his dislike to see the people so oppressed as that they were constrained to crie out and to lay their Lands Houses and Vineyards to gage for the Kings tribute and to sell them because of the famine this grieued these Holy men not a litle the contrarie wherof would haue ioyed them much Reason Because Loue maketh vs to reioyce as well in the well-doing and wel-hauing of others as of our selues Vse To teach vs to examine our selues whether our Loue cause vs to doe this to reioyce in doing and receiuing Iustice one frō another this concerneth euery man in his own practise and those that are vnder him as your Children and Seruants You that haue Shops and are Lords doe you delight in it And willingly permit those that are vnder you to doe the same It is an Argument Loue dwelleth at thy house You that haue Offices doe you the like I feare it much but especially doe you Right Honourable shew your reioycing herein by your inquiring and searching out by your many eares and eyes the deceitfull courses vsed by Weights and Measures and setting to sale corrupted Wares in your Citie to the hurt of the Subiects Looke to it if you doe it you shewe you haue true Loue to God your selfe in keeping your Officers and your Citie to preserue the mutuall good of the same but I feare this sore Right Honourable the many exclamations and complaints here argue the contrarie O looke to this if you will haue any comfort in thinking your self to be free from periurie which will not onely staine thee but brand thy posteritie after thee that both thou and they shall bee trusted the worse againe whilst you liue And from this we will proceede to the second part of this Doctrine which I onely will insist vpon being thus much That Loue reioyceth To see men walke in the trueth that is to be Religious towards God Which the example of Dauid in the 122. Psal ver 1. plainely proueth who faith hee reioyced when they said Come let vs goe to the house of the Lord. Together with that 2. Chro. 15.14.15 Where it is said the people reioyced to see all so ready to take the Oath for the seruice of the true God as Hezekiah and the people did to see the Priests so ready to purge the Temple Ibid. 29.36 and the reioycing in fetching vp the Arke sheweth the same Reason 1 Because such are seruants to the most mightie Lord and it doth them good to see their Master well attended Reason 2 True Loue maketh vs to wish euery one to be as we are and therefore a Christian neuer desireth to goe alone but would haue companie Vse To examine our selues what Loue there is in vs by our reioycing to see men walke in the trueth and to be truely Religious towards God which will proue vs all too farre from that wee should bee as both our proceedings against such persons and our speeches of them before their faces and behind their backes plainly shew which all tend to the disgracing of them and their Holy profession If a man will but pray with his family Euening and Morning Catechise them and cal them to an account what they haue heard refraine himselfe from Tauernes Playes and other companie of good fellowes falsely so called hee is made like an Owle in the wildernesse amongst you hee is hated of his neighbours euill spoken of vndeseruedly and his causes and Suites shall fare the worse for them Is this to reioyce to see men forward in Religion Nay is it not to grieue because they bee so which is to enuie at Gods good estate to be so well attended This sinne the sinne peculiar to England aboue all Nations is euery where to be found Is there any people that will hate them that are forward in their owne Religion And yet wee doe that a man will serue God but in good earnest and make care of keeping his word and vowe with GOD in forsaking the deuill and all his workes is hee not presently named a Prescitian and grosse hypocrite and yet doth nothing but that which thou must doe except thou wilt prooue a promise breaker and periured person before God The Papists and Turkes in renowming those that haue beene forwardest in their Religion shall rise vp at the day of Iudgement to condemne the English people who are most hatefull to them that serue God most intirely which sheweth litle reioycing in the truth amongst vs and so consequently little or no true Loue at all Now that I may leaue you without doubt in this point I will lay downe some seuerall markes whereby you may know whether you reioyce in Religion and in the happie successe thereof yea or no. The first whereof A reioycing in the trueth because it is the trueth and for no other respects saying and performing as Iob Though thou kill me I will not forsake thee And with our Sauiours Disciples Whither shall wee goe Lord thou hast the word of eternall life which is the vndoubted marke of a true Louer of Religion Hereby let you Church-men examine your selues Doe you professe Religion and hold your places in pretence of maintaining the same because it is trueth or rather because of the sweetenesse of the liuing you enioy thereby You Professors doe you professe out of meere loue to the trueth or for sinister respects You Children and such as are vnder Gouernement doe you it not rather because you may thereby purchase more libertie to your selues You Tradesmen Professors doe not you professe and onely seeme to reioyce in the trueth because you may gaine customers thereby and make it a couer for your couzning You poorer sort doe not you likewise professe for your bellies sakes I feare this much beloued looke to