CHARITY ENLARGED: OR THE ABRIDGEMENT of the Moral Law. Delivered by way of Sermon, and preached for the main substance thereof in a public assembly, on a Lecture day, Dec. 4. Ao. Dom. 1634. and now published according to the Authors review, with some new additions, for the farther instruction of the ignorant, satisfaction of the ingenuous, conviction of the uncharitable, and benefit of all sorts of people.  
By a serious wellwisher to the peace of jerusalem.  
I am small and despised yet have I not forgotten thy Law. Psal. 119.141.  
Damnatus alijs, ipse neminem damno. H. Gr.  
Damus Dei credendo fundatur, sperando erigitur, diligendo perficitur. Aug. Serm. 20. de verb. Apost.  
London printed by T. C. for T. A. and are to be sold at the Greene-Dragon in Paul's Churchyard.   

Perlegi tractatum hunc, cui titulus Charity enlarged, etc. in quo nihil reperio sanae fidei, aut bonis moribus contrarium.  
Tho. Weeks R.P. Epi. Lond. Cap. Domest.   

CHARITY ENLARGED.  ROM. 13. ver. 10. The latter part of the verse. 
Therefore love is the fulfilling of the Law.  
COncerning which words, I shall deceive your expectation, if you look for any artificial connexion, or division, or deduction to be proposed unto you. For the first, know, that love itself is Copulative, and unites all good duties. In this Chapter it is well conjoined to obedience unto Magistrates, whether Ecclesiastical or civil: For they may well give fear to whom fear is necessary, but they will never give true honour to whom honour is due, who give not love to whom love belongeth 
a Hierom. Epist. ad Dominio.  Horum enim potentiae non parcunt sed cedunt, For they do not spare, jude 8. to speak evil of dignities, at least in the dialect of their thoughts, in the conventicle of their hearts, where their rebellious imaginations assemble together against the Lord and his anointed, saying, Let us (Psal. 2.3.) break their bands, etc. of fear, as we have broken those of love: it is only the consciousness of their own weakness to resist authority, 
b They spare not so much others as themselves. As Apollinaris replied to his Emperor desiring to be spared in a Satire which he wa● composing. Quod ab illici tis tempero mihi parco: but Solomon inhibits even disloyal thoughts Eccle. 10. ver. 20.  which makes them not for conscience, but necessity's sake to yield subjection. 
c Metus & terror infirma vincula charitatis sunt quae ubi removeris quitimere desierent odisse incipient. Tacit. in vita julij Agricolae.  Hence as their fear ebbs, their malice flows, as the one is abated the other is increased; even as when one bucket comes up another goes down. Again, love admits of no division from the Law, nor the Law of any separation from Love. 
d Amor est affectus umonis Scal. Exc. 301.  Love hates partition, it is the grace which makes brethren live together, 
e Psal. 133.1.  in uno, in one, or in unitate, in unity itself in the abstract, and if it separate their habitation, (as in the case of Abraham and Lot) yet it unites their hearts more and more, so that when they are farthest asunder, than they are nearest together; 
3 So the Epigrammatist saith of his ill neighbour, l. 1. Epig. 87. Nemo tam prope tam proculve nobis.  whereas malicious cohabitants, though enclosed within the same walls are most distant the one from the other. Lastly, the text itself is a Doctrinal conclusion, and implies no other propositions but its own premises, in which are virtually contained all the doctrines of practical piety. This is the abrogation of the Ceremonial, and the abridgement of the Moral Law. For Love is that Verbum abbreviatum quod faciet Dominus super terram, in Saint Hieromes' 
d In Isa. c 10.  Exposition sc. the tedious ceremonies of the Law, being gathered into the precept of love, as into a short sum with righteousness. And the 
* Rom. 9.28.  whole Moral Law too, as the Apostle phraseth it in the verse before my text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is recapitulated or briefly comprehended in love, and fulfilled by love in the text: so that if you be of the same mind concerning this precept of which 
e Socrat. Eccl. Hist. l. 4. c. 18.  Pambo was in respect of David's resolve, Psal. 39 sc. not to take any new lesson of instruction out of God's Word, until you have learned this perfectly, not only at your tongues ends to talk of it, but at your finger's ends to practise it, 
Quid enim ●erba audio fa●a cum videam ●ug. sc. con●aria verbis? ●oo many are ●ke the soul●iers, in Ta●t. l. ●. hist. pa. 19 Lingua ●roris ignavi, ●heir charity ●ke a limon, is ●ot in the rind, ●n the outside, ●ut cold with●n or at the ●eart.  you shall not only with him spend nineteen years, but your whole lives to the longest day in the study of this one word Love. There is a useful story, and not improbable in the 
k In Galat. c. 6.  Comment ascribed unto Saint Hierome; in which it is related, that when Saint john by reason of old age, was not able to make any long discourse unto his disciples, he would oft repeat that precept of love, which is in effect the sum of his three Epistles, My little children love one another: and when some of his Scholars desirous of new matter, demanded a reason why he so oft inculcated the same thing into their minds, he answered, Quia preceptum Domini est, & si solum fiat sufficit: because it is Christ's Commandment, and if it alone be performed, it is enough. So Saint Paul also witnesseth, saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Love is the fulfilling of the Law.  
In the prosecution of which words I shall be conducted by this method, 1. You shall hear the explication of the terms severally, that you may learn what is understood, by Love, or Law, or the fulfilling of the Law. 2. I shall confirm or illustrate the conclusion, with a few testimonies out of the Scriptures and Fathers. 3. I shall distinctly declare unto you the several ways, and respects, according to which love, fulfils the Law. 4. And lastly, I shall apply to practise what I have considered in speculation. 1. What love is, learn from Saint Aug. de doct. Christ. l. 3. c. 10. Charitatem voco motum animi ad fruendum Deo propter ipsum, & se atque proximo, propter deum. I call charity a motion or moving of the mind, 
What love is.  to enjoy God for his own sake, a man's self, and his neighbour for God's sake; and so consequently to procure all good to God and man; as to God, the manifestation of his glory, to man, the participation of divine goodness. And thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here comprehends both the love of God and of man. And semblably this term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, compriseth both the tables of the moral law, 
D. Pareus An. Willet. Guill●stius.  although in the 8. verse, and else where it implies only the second Table. So that by the judgement of learned Expositors; Saint Paul's logic runs thus. If the love of our neighbour (as I have proved, verse the 8. and 9) fulfil the Law in respect of those duties which concern our neighbour, then love in its full extension as it tends to its universal 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: She stretcheth forth her arms continually to embrace God, or her neighbour, and puts forth her hands to do what good she can to both. Her restless desires are, to love and to be loved.  For love is a like disposed to fulfil the precepts of both Tables, as of either. 
n Fides non eligit objectum, secundùm Theologos sed omnibus revelatis sine exceptione crediti ●ta charitas non eligit praeceptii quodexequatur, ad omnia & singula parata est▪ Cum la lio apud Lucan. l, clamat (se Domino & imperatori suo alacriler devovens.) jussa sequi tam vella mihi quam posse necesse est.  Yea Saint john shows that we cannot keep the one Table, and break the other, we cannot love our God, and hate our brethren, which are made after the Image of God. He who loves the father loves the children (though full of imperfections) for the father's sake, as David shown favour to lame Mephibosheth for the memory of his jonathan; muchless can we truly love our brethren, and hate our God. Doth any man delight to behold the picture of his mortal enemy. If any man, (then) saith he, love God, and hate his brother, he is a liar, 1 joh. 4.20. Lo what a liar is he that protests he 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 cord i. e. vere, tota anime i. e. affect. bu● cunctis, totis viribus i e effective, tota ment i. e. inteligenter.  so that love is the fulfilling of the first Table directly and immediately, of the second mediately, and consequently as shall in its place be evidenced unto you.  
In the mean time if any one having some competent knowledge of God desires more fully to understand how he is to be loved, let him meditate upon Deutero. 6.5. Then if he ask who is his neighbour, 
Who is our neighbour.  and how he is to be loved, he needeth not go fare for instruction. Him whom our Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, proximum, one that is near unto thee, thy neighbour in my Text, and in the precedent verse: he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, verse 8. another, any other besides thyself, whether near to thee, or a fare off, whether friend or adversary, whether familiar or stranger, whether of thy kindred, or alliance, or neither, whether believer or unbeliever: In a word, any one whosoever, that in any respect whatsoever, stands in need of thy charitable deeds or prayers, or that shows any kind of charity unto thee, God only 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 ad●, 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 plainly informs us by the Parable of the wounded traveller, Luke 10. 
q August, de doct. Christ. l. 1. ●a● 20.  which may also be gathered by an evident argumentation from the precepts which appertain 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 sense of the Law, he should not offend against the law of charity, comprehended in the second Table, who should rob such a man of his goods or good name, yea, or spoil 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 men's uncharitableness may perhaps admit; accounting any gain of wealth or esteem from all those whom they judge as Heathens and Publicans, to be no less godliness to them, than usury was to the jew from a Cananite. But the conscience of charity is not so large, her extension is in good affection towards all. A man of right charity will draw near in love and affection to those who are a fare off from him in kindred or habitation; although those who are near to him by consanguinity or place are a fare off from him in their hearts. Yea, he is near unto them in his private devotions, and in his good wishes, who are a fare off from him in Religion, or goodness, 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. She can hide the lesser errors or sins of our brethren. 2. She can excuse them with Peter, Act. 3.17.3. When they are so gross that no excuse can extenuate them 
s Yea supposing we may know that one hath committed the sin against the holy Ghost. Charity can be sorry for such a man. Si non propter hominem tamen propter humanitatem; although she be not permitted to pray for him, 1. joh. 5.16. She is sorry he committed such an offence which may not be prayed for. Even as we cut not of rotten members whilst there is any h● of recovery, and when they must be cut off, we part from them with grief of heart, and wish we might have kept them. So Samuel also mourned for Saul forsaken of God, 1 Sam 15 ult.  she will not cease to pray or hope for amendment, saying with Samuel, 1 Sam. 12.23. As for me, God forbidden that I should sinne against the Lord in ceasing to pray for you. And charity as she desireth, so she hopeth all things, 1. Cor. 13.7. So fare is she from wishing or cursing any into the bottomless pit, that she can say with S. Paul, 1 Cor. 7.7. in the case of any good she enjoyeth, I would that all men were even as I myself. She laments or pities the furious malice of the Papists, damning all Protestants with one mouth, and the parallel rashness of some sort of Protestants damning all Papists, and speaking evil of those of their own Religion also, which will not run with them into the same excess of zeal, but prefer even the error of charity before the peremptory censure of those that err. Away with these damning (I had almost thence learned the phrase of damned, but I say) and justly condemned censurers: For if these stand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Who then shall be saved, as the Apostles ask Christ, Mat. 19.25. Let it be the glory of our Church to follow, Zach. 8.19. truth and peace in her opinions, discretion and charity in her censures. In her controversies (which must needs be that truth may be made manifest, as by the collision of flints sparks of fire are forced out) let her imitate Michael the Archangel disputing even with the devil, about the body of Moses, not daring to bring any railing accusation against him, but saying, only, the Lord rebuke thee, jude 9 Or with David: Smite the faces of thine adversaries (the enemies of thy truth) with shame, that they may seek thy Name, O God. Whilst some of her children with Martha are troubled with many things, with vain suspicions and fears, with uncertain and doubtful disputations, and oppositions of science falsely so called, with supposed scandals and errors, with envy, hatred, and all uncharitableness: she with Mary hath chosen the better part, the part of charity tempering knowledge, that it puff not up nature into any proud opinion of her own self or censure of others. In the one she follows Saint Augustine's advice, which he calls the safest 
t Tutiores vivimus si totum Deo demus citig.  Totum (sc. quod bonum est) deo dando, attributing all that is good to God, without whom man hath 
u In nullo gloriandum quando nihil est nostrum Cypr. in Oratio. ●omin.  no ability to think, much less to do good. And in the other, to wit, judging what is unpardonably evil in others, totum deo relinquendo, leaving it wholly to God, and hoping the best that may be: For though the conclusion of Logic and malice follow deteriorem partem; Divinity and charity embrace that part which is apparently best, and leave uncertainties to Gods supreme determination. 
Exod. 12.8, 9.10.  The jews were commanded to eat the flesh of the Paschall Lamb, and to burn the bones with fire. By faith, we eat the flesh of Christ, the antitype of that Sacrament, and digest him into action by love, through which faith worketh, but hard and unprofitable questions are to be committed to the fire, that is, (saith 
w Citatus ab Eccles. Lugd. in lib. Resp. ad 3. Epist.  Saint Gregory) are to be left to the judgement of the Spirit of God, which like fire manifests all things. In the interim charity goes a sure and a lawful way, teaching us to love, not only our friends, but even our adversaries, either in Religion or affection, or both: yea, this is a way not only of safety but of 
x Verum sit majoris perfectionis amicos an inimicos diligere?  comparative perfection also, according to the opinion of diverse 
y Chrysost. Ambros. Aug. Bern. Alensis, Durand. Bona. Argentin. & Lomb. in 3. dist. 30. huc trahitur a quibusdam.  Fathers and Schoolmen cited by Fr. de Mendoca, lib. 4. virid. Probl. 4. who suppose the love of our enemies to be a more perfect act than the love of our friends: Which opinion they confirm by probable reasons: 
z  in naturalibus ea propria passio est nobilior, quae est nobilioris speciei: sic in moralibus, actus perfectionis legis est perfectior: I am lex nova, quae vivisicat, & levat, est nobilior quam vetus quae mortificat, & gravat: Ergo. Mendoca loc. cit. sic argumentatur.  as because it is an act correspondent to a more perfect law, sc. of the new Testament: (For say they) the old Law gave way to outward malice to 
2 Civilis inemmicus eiusdem Reipub. alumnus, & ejusdem Religionis cultor, quem ex animo odisse non licebat, Levit. 19 v. 17 externa tamen odii signa permittebantur, ut lege talionis agere, Levit. 2. v. 19 consa●●guinei morte● ulci sci etc. ut Id. ib. urget.  civil enemies, and to both outward and inward hatred towards the 
3 Legalis inimi●us erat a Repub. judaica alienus, & divinaelegis xors, one that was a stranger from the common wealth of Israel (as Saint Paul styles him) and an alien from God's Covenant of grace, with that people, as all other nations in the world were before Christ's coming, towards whom not only external, but also (say some) internal hatred was permitted to be exercised, by usury, oppression, utter extirpation, Deut. 7, 23, 24. and ch. 25.17, 18.19, Psalm. 139, 21, 22.  legal enemies of the jews, such as the Canaanites were, whom they might persecute and destroy.  
Again, that love is more perfect which makes us more like unto God, and such is the act of love towards our enemies. In the love of our friends, and such as are near unto us, 
a Mat. 5.47, What do you more than others? &c,  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what excellent thing is there, whereby we surpass the heathen, the wicked worldling, yea, the very beasts which naturally love those of the same kind? But saith our Saviour, 
b Matth. 5.44, 45. Luke 6.35. Whence note that God's children must imitate God's perfection; pro suo modulo, Matth. 5.48. And so consequently they must excel others, Pro. 12.26. Matth. 5.20. Lastly this their excellency consists in Charity, 1 Cor. 12.31. and 14.12.  Love your enemies, that you may be like your Father which is in heaven. Who is like unto thee O Lord, saith the Prophet. S. Augustine answers, Qui benè vult inimico suo, He who bears good will to his enemy, may confidently and yet not proudly say that he is like unto thee O Lord. And therefore David 2 Sam. ●. 1.3. Inquires whether there be any of the house of Saul left, not that he may execute upon the posterity of his enemy any remnant of hostile revenge, but (saith he) that I may show unto him the kindness of God. i.e. that I may be kind, to him as God is merciful to his foes, causing the Sun of his favour to shine, and the rain of his beneficence to descend not only upon the just, but upon the unjust also. And therefore the 
c Exod. 7.2.  Lord says that he hath made Moses a God to Pharaoh, because he rendered good for evil, prayers for threats and oppression: whereas 
d Gen. 45. ●.  joseph is called only a Father to the other Pharaoh who was a friend unto him, and a Benefactor. But for the main point, all this notwithstanding the jesuitical Doctor following the current of modern Schoolmen, 
e Aquin. 2. a. q. 27. art. 7. Greg. valent d. 3. q 5. p. 3. Caiet in loc. Aq. Lom. in 3. sent. dist. 30. huc potius inclinat. A●t enim quod amor amici est ferventior et ideo non incongrùe putatur melior 1. Cum enim Deus sit mensura totius perfectionis, ille actus qui nos deo similiores red lit, reddit etiam perfectiores, ac proinde ipse est perfectior; cum nobilior actus formalis, non nisi a forma nobiliori oriatur doct. citat. ib. Ad hunc modum disputant. 2. 'tis the natural kindness of man, to love his friend: but 'tis the heavenly kindness 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, etc. That the love of our friends, that is, such as have a natural or moral relation unto us, is the more perfect Act. 1. Because such are the more perfect object, as being nearer united unto God by goodness (amongst the wicked there is no amity but 
f Psal. 83.3.4.5.  conspiracy) and to us by good turns, namely by actual conjunction; whereas our enemies 
g Psal. 139.21.  (which must be none but God's foes) are only in possibility to be conjoined unto either, 
h Inimicos dei perfecto odio odisse (ut odit eos David. Ps. 139.22.) est quod facti sunt diligere, & quoth 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 personal hatred is lawful, unless 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 be loved of either. Again the hatred of those, whom nature, or virtue hath conjoined to us, is a greater fault, than the hatred of our enemies; therefore the love of them, is the greater virtue. 2. Lastly, if the love of our enemies surpass the love of our friends, why doth it not also exceed the love of ourselves, which is the fountain of that other love? And for the reasons of the first opinion, they are more specious than solid, and therefore perhaps the Doctor balks them without any decision. For first, by our Saviour's Doctrine, the moral law forbids all private external revenge, against civil enemies, or legal, 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 goodness; and 'tis in a matter most difficult, but yet since 
i Difficultas non efficat actum in entita●e prastantiorem cum ipso non sit bonum sed potius malum morale impedicas, sc. actiones virtutis, licet ex accidente promeveat adjuvetque.  difficulty infuseth no moral goodness into an act, 'tis not in a matter most worthy to be imitated. For doubtless in God according to our understanding (although in God as he is in himself all things be the chiefest) his love of himself and his love of his children, is to be preferred before his love of his enemies, in our choice and method of imitation, instructing us, first here below to love ourselves, than 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, ye know not of what spirit year, intimating that such furious malice becomes not the Ministers of the Gospel, but rather the spirit of meekness and gentleness, which he taught by his own example, Luk. 19.42. and cap. 22.51. and cap. 23.24. the which ●. Paul commends, 2 Cor. 13.10 2 Tim. 2.25 what Elias did (whose example 2 Kings 1.9. they pretended) was by extraordinary instinct and not of private revenge, but in zeal to God's glory. In the New Testiment we read only of two so destroyed, Act. 5.  friends, than our enemies. Divine love gins at home, and then it walks near home, but it stays not there. Her line like the Suns, Psal. 19.3. goes out through all the earth, and her words (and works also) unto the end of the world. And as the Sun she shines on bad and good. The good, whether near or a fare of, in blood or Religion, she loves in a subordinate respect unto the supreme good, for that either spiritual or moral goodness 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 evil men, she can love for the relics of that natural 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 souls even of wicked men, which are still the same creatures they were, for essence, & natural properties and characters: yea charity could it find no good in men, can make some, whilst she supposes and desires God to effect it; she loves them, as those that may be good by God's grace, as they be possible members of jesus Christ, though now appearing members of Satan. 
The breadth of Charity.  See than I beseech you par latitudo Charitatis & mundi, charitas omnia complectitur, amicum colligit in deum, & inimicum propter deum, unam Reimpublicam terram facit. Charity is of equal extent with the whole world, she embraces the universe in the arms of her affection, (imitating our Saviour's stretching out his arms upon the cross to embrace both jew and Gentile) she gathers together her friends unto God, and her enemies for God's sake. She makes S. Augustine 
o Aug in 1. Epist. joh tract. 10. Beatus es● domine, qui te amat, & amicum in te, etc. i●imicum propter te. August.  his blessed man, who loves God, and his friend in God, and his foe for God's sake. She (according to that Father's judgement) makes that exceeding broad commandment, of whose perfection there is no such end, as of other precepts. I have seen an end of all perfection: Psalm. 119.96. But thy commandment is exceeding broad, quia ubi est charitas, ibi non est Angustia, for where for where there is Charity there is no straightness. S. Paul a man of transcendent Charity tells his Corinthians, that his 
p 2 Cor. 6.11, 12.  mouth was open towards them, & his heart enlarged. Ye are not (says he) straightened in us (whose love is abundant to do you good) but ye are straitened in your own bowels: you want affection to receive, or acknowledge such good 
q August. ibid.  vis non Angustari? In lato habita, i. e. in Charitate. Wilt not thou then be straitened on what side soever, either in communicating good where it is due, or suffering evil which thou hast not deserved, 
r Dilatamini & vos, sc. haritate ib. ●13.  dwell at large, that is, in Charity. 
s Psal. 101.2  In the midst of this house thou shalt be sure to walk with David with a perfect heart, without Charity no perfection, for it fulfils the law. 
t August. in Psal. 100 Lat. Translat.  Arcta omnis malitia est, sola innocentia lata est. Malice and all wickedness straitens and shackells the soul, only innocence, which is the immediate fruit of charity is of a diffusive 
v Out of the abundance of the Charity of the heart, the mouth speaketh the words of Charity that tend to edification. And always the heart is larger than the mouth, that affects more than this can utter. Sincere Charity speaks more than she talks, yea she cries to God for others, with Moses, Exod. 14.15. when her tongue is silent. But on the other side, the tongue may speak many things for necessity, for vain glory, for advantag sake, and yet all that is said, may be nothing without charity 1 Cor. 13 1. Go first get a charitable heart, then loquere ut te videam, speak that I may see thy charity.  and enlarging nature. It widens the narrow heart of man, into a receptacle for him who is incomprehensible, into a pleasant walk, or holy Temple, for him whom the heaven of heavens cannot contain. For God hath promised to those that keep his statutes (which love fulfils) to walk amongst them, Levit. 26.3.12. i e. to dwell in them, & to walk in them as in a Temple, 2 Cor. 6.16. But froward thoughts separate from God: and into a malicious soul wisdom wilt not enter, says the Author of the book of Wisdom, Chap. 1.3.4. But to conclude this point, note, that though Charity reach unto all in the latitude of her extension, yet she affects not all men in the same degree of intention. But as heat diffused through a large room from the same fire, is more intense to those that stand near unto that fire, more remiss to those that are farther of, but yet it warms all more or less: so Charity is extended to every one in the whole circuit of the world, but not equaliter equally: the heat of her affection is greatest to the nearest; she teaches us as well to love one as another. For our neighbour is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, any other besides ourselves: but she binds us not, to love one as well as another, ordinavit in me Charitatem, saith the Spouse, 
w Vul. Trans.  Canticles 1.4.10. He hath ordered my charity. 
x Casian col. 6. cap. 14. The degrees of Charity.  Haec est charitas ordinata, odio habens neminem, quosdam meritorum jure plus diligens. This is ordered charity, which hates none, but loves some more than others, for their deserts sake. Love must be without dissimulation to all, not without several degrees to diverse objects. 
y Incomparabiliter plus charitatis deo debemus quam nobis. Nam Deum propter sc, nos vero, & proximos, propter deum diligere debemus. August. Lib. 8. de trim, cap. 8.  The extremity or utmost of our love, is due to God: nothing is to be loved above him, nothing in competition with him, all things in subordination to him. 
z Ille iustè & sanctè vivit, qui rerum integer aestimator est. Ipse est autem qui ordinatam dilectionem habet, ne aut diligat quod non est diligendum, aut non diligat quod est diligendum, aut amplius diligat quod minus est diligendum, aut aequè diligat, quod vel minus vel amplius est diligendum, aut minus vel amplius diligat, quod aeque est di●igindum Aug Lib 1. de doct. Christ. cap. 27. Id. Aug ib. cap. 23. in enumeratione obiectorum quae sunt diligenda ordinem dilectionis insinuat. 1. quod supra nos 2. quod nos 3. quod iuxta nos 4. quod infra nos ut not ex eo Lomb. 3. sent. dist. 29. Lit. A.  Next to him and under him, the Church challenges the height of love: First, as she is Catholic, then as she is Nationall, lastly as she is 
a I mean limited to a particular diocese, or parish wherein we live.  local. This love men own as Christians. Now as the lives, of men are subject to the government of one kind or other, in respect not only of religion but external policy and order, they own (as I suppose) love, 
b So Lucan says of Cato, Lib. 2. p. 42. that he was justitiae cultor, rigidi servator honesti, that his opinion was, Non sibi sed toti genitum se credere mundo, and therefore he himself was, In common bonus urbi pater est, urbique maritus.  first to mankind, to the good of the universe, then to that 
c Et Clcero ait, non nobis solum nasci mur, etc. neque sane nobis primo nascimur, sed patriae.  state and commonwealth under which they live. Lastly, to that incorporation or place wherein they dwell. For still (caeteris paribus, all things being alike) bonum, quò communius eo melius. Good is so much the more amiable, by how much it is the more general. This love moves inanimate creatures, to leave their particular nature, to serve the universal, as the air to descend to avoid vacuity, which nature abhors. This love moved Codrus, & the Deccis, to devote themselves to death for their country's sake. Is this a small matter, to save a body politic by the temporal destruction, or abscision of one of the members? See the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of humane Charity, 
d Exod. 32.31.  in Moses and 
e Rom. 9 1.  Paul, offering up their souls (in 
f Hom. 16. upon the Romans.  Saint Chrysostom's judgement) and bodies to eternal death, to procure mercy and salvation unto Israel, and so more ample glory to God: 
g Coment in Lo.  Calvin supposes those wishes to have proceeded out of rashness and confusion of mind, as if (saith he) they had been in a ecstacy, & besides themselves, desiring that which was impossible, who may both return that answer for themselves, which S. Paul himself gives concerning his boasting adversaries, to the Corinthians in the second Epistle, 5. Chap. 13, 14. If we be beside ourselves, 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 down his life for her, compels us, to desire (if it may stand with God's good will) to promote God's honour, which is to show 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 speaks of the alteration of the Lords day to some other. Hoc practice est impossibile, absolute verò possibile. This is a thing in its own nature possible, abstracted from all circumstances, and reasons in the particular instance, which hinder the event, that one man should perish in the room 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 mere men, to have been no sitting mediators for the eternal ransom of others, we determine the case itself to be practically impossible. But did not Christ himself, conditionally desire of God, 
k Matth. 26.39.  a thing which was made by his Father's determinate counsel impossible? So might Moses and Paul conuin●ally desire, what could not be granted. 
l Opertet privatis utilitalibus publicas, mortalibus aeternas antefer●e Caius Plin Lib. 7. Epist 18. Vnde Claudianus de suo Imperatore ait Nunquam publica privatis cesserunt commoda causis, And Lucan. loc. cit. says that Cato's Heroical disposition, was Naturamque sequi, patriaque impendere vitam. But as Pla●ius says of one, Hic homo versus facit, & tota sibi fami●a est. So some men studying only their own ends, are as it were, a whole common wealth unto themselves; contrary unto Cato, of whom the Poet adds further, Nullosque Catonis inactus sub●e sit, partemque tulit sibi nata voluptas.  But to follow the steps of Charity, by which she descends, as it were by jacobs' Ladder, from heaven unto the earth, 
The degrees of private charity  and from God to man. You have seen her affection to community: Amongst private objects, she makes every man to himself the first, the next is the wife, than the parents, which are to be preferred in honour before the other, not in love, in this respect they are left behind, that she may be cherished, 
m Ephe. 5.25.  which is flesh of our flesh & bone of our bone: now we must love all others as ourselves, none before ourselves. Then follows in the order of nature, our Children & Family, which are ourselves divided and multiplied, our very domestic state, and petty Common wealth: 〈…〉 not to govern, and nourish, argues more notorious defect of Charity, then is usually found amongst 
n 1 Tim. 5.8.  Infidels: Next to our domestic family, 
o De modo beno vivendi sermon. 5. cit. A Lombard. 3. sc● t●d. 29. l●s. apud quem ●ide plura de ordine diligendi.  S. Bernard puts the household of faith, quia sanctior est cordium copula, quàm corporum. Because spiritual kindred is nearer than natural. But immediately after succeed those, whom cansanguinity, or near alliance add unto us: Then come those whom morality unites to our affections; our loving friends, those that dwell near unto us, our ordinary acquaintance, our country men, strangers, whom common humanity respects. In the last rank, to our Christian charity are commended, even our enemies; 
p Matth. 5.44.  whom not only moral 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 altars this rule. e.g. we must prefer one of our kindred natural and spiritual both before one of the household of faith, which is not of our Tribe: again we may prefer godly strangers, before wicked kinsmen, or a loving kinsman before a rebellious incorrigible son. So S. Bernard, 
r Loc. cit.  plus debemus diligere extraneos, qui nobis conjuncti sunt vinculo charitatis Christi, quam propinquos qui deum non diligunt. 
s Hinc. Lomb. 3. s. d. 29. lit. F. observat. quod jubemur diligere deum ex totâ virtute. i e. maxim: 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. parents, inde filij, post domestici: qui si boni fuerint malis filijs praeponendi sunt.  But all other things being alike, this is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the naturalness and sincerity of love, as the Apostle phraseth it, 2 Cor. 8.8. For so S. Paul's doctrine runs, Let them learn, first to show kindness or pity, at home 
t 1 Tim. 5.4.  sc. to themselves, and their families. Then, as we have opportunity let us do good unto all men, especially to them of the household of faith, Galath. 6.10. do good to all, note here, that all mankind is the adequate object of Charity to our neighbours. For with S. Paul all men are our neighbours. But the especial object of this Charity, is the household 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 general, which are indeed, as well as title: For otherwise, 
w Salvian de Gub. dei l. 2.  Reatus impij, pium nomen, this name is their guilt, not their privilege. And so consequently, the more faithful and holy Christians men are, the more degrees of Love are due unto them. For we love our neighbour because he bears the Image and superscription of the King of heaven. Therefore we must chief love those, who chief 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 household of faith, here of God, Ephes. 2.19. that is, by faith gathered into the unity of the Church which is the house of God. Now 'tis but equity that we should prefer God's domestics before Foreigners and strangers, as they are 
y Ephes. 2. 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, etc. 
a Otherwise an Infidel, or wicked man, in extreme necessity as to be relieved by our Charity, before one of the household of faith, in ordinary want.  This is S. Paul's order in Charity (in cases alike) to prefer the faithful, especially the Ministers, which are the Instruments to beget faith, by the word (towards whom he excites the Galatians Charity, v. 6.) before those that are not of Christian faith or life. To all S. Peter also allows some degrees of charity, which he calls love to the faithful; a great measure of affection, 
2 Pat. 1.7.  which he calls brotherly kindness: and our Saviour so far prefers this spiritual brotherhood or kindness before the natural, that he seems not to acknowledge this with the other, 
b Matth. 12.49.  lest it should but seem to stand in competition with it: 
No parity of love in imparity of objects.  but even in this household of faith, also Christ's 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, etc.  Pliny in a case not unlik, once wrote. Nihil est hâc aequalitate in aequalius. Nothing is more unequal than such equality: Affection may put difference, for aught I know to the contrary, without any injustice: & diversity of merit, doth give just cause of diversity of degrees in Charity. Christ himself had one Disciple beloved 
d joh. 13.23. c. 18.15. c. 20.22. c. 21.20.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that was S. john who names not himself, 
e Nomen suum celavit johannes, ne inanis gloriae causâ diligi se a Christo dicere videretur. Cyril. Alex. in joh. l. 9 cap. 15. S. Chrys. also observes upon joh. 18.15. & 20.3. that the Evangelist, not only conceals his name in both places, but also puts Peter's name before the periphrasis of himself, because he relates in each place the matter of his own 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 believed, v. 8. He first had faith in the resurrection of Christ, even before Peter himself. Now Solomon would not have a man commend himself, Prov. 27.2. And Pliny says excellently Lib. 8. Epist. 8. Quod magnifi●um referente alio fuisset, ipso qui gesserat recensente vanescit. This serves well for our instruction against vain glory, yet sometimes for the illustration of God's glory, the ●en men of the Holy Ghost (as Moses, Paul, etc.) have commended themselves without arrogancy.  lest he should seem out of vain glory to boast of his Master's affection to him, or of his affection to his Master. Much less can there be any equality in our Love to all men distributively taken. We Love ourselves, and every part of ourselves; but we Love not every part, superior and inferior, noble and servile alike, but 
f 1 Cor, 12.25.  our more abundant honour, shows our more abundant love to one before the other. And we must love our neighbours only as ourselves, not otherwise, not more: yea as much as ourselves. This sicut as, is a note of similitude, not of equality. 'tis 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 mind is required, not the same measure of love: our love to our neighbour, must be copied out of our Love to ourselves, as its original; but it must be written in a smaller print, though it contain the same matter, which consists in these following rules! Our love to ourselves, is true and unfeigned, for 'tis natural, and all hypocrisy is artificial; let love to our neighbour also be without dissimulation, Rom. 12.9. Go not in with dissemblers, 
g Psal. 26.4.  as it were to visit thy neighbour in Love, saying with joab 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 enemy's body and soul with one stab.  to betray him with thy malicious heart, according to that of Solomon, Prov. 26.24. Imitate not the sleight of men, and cunning craftiness, whereby they lie in wait to deceive, Ephe. 4.14. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking, or following the truth, 
joh. 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. We love ourselves with inflamed and vehement affections. Let us also above all things, have fervent Charity amongst ourselves, 1 Pet. 4.8. Cold Charity is as great a solecism in morality, as cold fire in nature. 3. Our Love to ourselves is a diligent and careful Love, which causes every man to nourish and cherish his own flesh, Ephe. 5.29. thinking it not enough to abstain from doing any injury or violence unto it. And when any inevitable mischief falls out, he labours for remedy with tears of sorrow, and if he obtain it he rejoiceth. Go then and do likewise to thy neighbour, even as thou desirest thy neighbour should do unto thee, Matth. 7.12. Be ye all of one mind, having compassion one of another, Love as brethren, be pitiful, be courteous, 1 Pet. 3.8. Consider one another to provok unto 
k Heb. 10.24.  love (mutual) and to good works, (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 she be speechless in deeds, we may toll the bell for her; she is dying, and faith is departing with her; for faith without works is dead, jam. 2.26. And faith works by love, Gal. 5.6. such works you may find in the next Chapter, vers. 2. they are of mutual compassion and assistance, so love fulfils the royal Law, the Law of Christ. See a Catalogue of Charity's good works, 1 Cor. 13. 'tis the least virtue she hath to think no hurt, 1 Cor. 13.5. and to work no ill, Rom. 13.10. or 'tis a figurative commendation, intimating that she endeavours in all things to procure her neighbour's welfare, and if any unexcepted ill be happened unto him, her heart wishes, her tongue prays, her hand labours for help; for the want whereof she can mourn in secret, for the good success, with her in the 
m Luk. 15.9.  Gospel, she calls her neighbours together, and rejoiceth without the bounds of a private breast. 4. Our Love to ourselves is free, not mercenary, 'tis only for our own sakes, not for any collateral respect whatsoever. So love thy neighbour for his own sake, for his benefit, not thine: Such sordid affection is but like birdlime, cleaving to thy neighbour, to ensnare him to thy own will, or like Ivy which by twyning about the Tree draws out the vital moisture. This is to love thyself in thy neighbour, not to love thy neighbour as thyself. This is the usual Charity of the world, but 'tis enmity to God. 5. Our Love to ourselves, which is the pattern of our love to our neighbour, is a pure, natural, lawful love, not that 
n Talis sui dilectio melius odium vocatur August. de doct. Christ. l. 1. cap. 22.23. v. Lomb. 3. ●. d. 28 lit. A.  self-love issuing from original corruption, which is a vicious affection, whereby a man loveth in himself, either that which is evil, or that which is good in an arrogant manner, which is indeed self-hatred. 
o Vulg ●tans.  For he that sinneth hateth his own soul, 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 sin. How can this be good will, which worketh evil to our neighbour? but love him recta me●●e, with a right affection, for some goodness that is already in him, or which thou mayst be a means, by God's help to work in him. 6. Self-love is very tender of our credits, a very favourable judge of our own errors 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 truly love our neighbour as ourselves, we will not be prodigal of his good 
p Prov. 22.1.  name, which is precious to him, nor 
2 The courtesies that proceed from this love are viscata et hamata beneficia, not favours but snares, not gifts, but baits, whereby a little is laid out, to make a gain of it, as men pour down some water to pump 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.  rig●decensurers of his actions, nor 
3 Improbum est in alieno libro ingeniosum esse. Mart. in praefat lib. 1. Engram. Nemo (ait ●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 believes the worst, quia irati ita volunt. 
r jam. 3.17.  The wisdom that is from above (to regulate our Charity) is first pure, then peaceable, gentle, easy to be entreated, full of mercy and good fruits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, without partiality, sc. to ourselves, or without wrangling, sc. about others errors, or whatsoever affairs: or lastly without judging, as 'tis in the Geneva Bible: 
s And in the margin of our own Bible.  And so consequently without hypocrisy. So runs the note there (which they I am afraid, have slipped over, who observe others too much) without examining of things with extreme rigour, as hypocrites, who only justify themselves, and condemn all others, when in censuring & condemning others, they be li●e the ancient Moralists, eloquent against their own vices, and 
t Pompeius' occultior non melior. sc. Mario Syl. etc. Tacit. Hist. lib. 1 pag. 473.  punish those faults more severely, which themselves follow somewhat more closely, nothing less eagerly, as if their anger were rather out of envy then zeal, 
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 habitual sinner: He so abstaines from sin, 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 himself. 7. Lastly our love to ourselves is constant and perpetual, as being natural. For Natura non dilassatur opere. Nature herself is not weary with action, only the instruments she uses fail at length. But Love itself is an inward affection, to show the external effects whereof only the body is required. No marvel then, that Love never fails, 
x 1 Cor. 13. ult.  even then when it cannot appear without, sed 
y Greg. in Ezech. lib. 2. Hom. 17.  deo occulta amoris nostri suff●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 ann●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 be constant and never degenerate into hatred. No man ever yet hated his own flesh, Eph. 5.29. 
a Cassiodorus tract. de amec●tia.  Sicut ignis, non potest non ardere, sic Charitas non potest non amarc. As fire never ceases to burn, so Charity never ceases to Love: 
b Augustinus ad julianum 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 sergeant, or brittle. 
d As a glass which shines and makes a fair show for a while, sed dum sp endet, frangitur, but is bone broken, when it glisters most.  Abide in my Love says Christ, joh. 15.9. And as it is there in the vulgar Latin, 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 we shall reap if we faint not. 
What it is to fulfil the Law and how Love fulfils the Law.  You see what it is to love our neighbours as ourselves. Now to fulfil the Law, that is, to perform all the precepts of the Law, in that manner which, the Law requires. As he is said to fulfil a man's will, who executes all the contents thereof. But ●her's the difference, man's will may be performed to the utmost by man, but God's Law is fulfilled only quoad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. according to his gracious acceptance of imperfect obedience, if sincere: not quoad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the rigour of justice, so that men may live without all sin (as the 
f Pelagianor● dogma suit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut docet Hier. in dial count. Pel. Script.  Pelagians conceited) and come to the height, or ●on ultra of Charity, as afterwards 
g Haeresis fuit Begardorum et Beguinarum, in concilio Viennensi Anno Dom. 1311. (cum novem alijs corum nefarijs dogmatibus) damnata, posse homines in hac vita, ad tantum perfectionem Charitatis pervenire, ut reddantur penitus inpeccabiles, & amplius (〈◊〉 Anto. hist. part. 2. Tit. 2. cap. 3. § 2) In gratia Charitatis prosicere non valeant.  others imagined. There is a double perfection; one of parts, which we call integrity, another of degrees, which we call absolute perfection. The Law of the Lord is perfect, Psal. 19.17. sc. not only essentially, but in all respects. And so is love absolutely perfect in it self, and relatively to us, as it points out to us the way of perfection, the Law of God. But we in this life are not perfect in love, but only in perfection of parts: in degrees, our love must still increase and abound, Phillip 1.9. Eph. 4.15. till we all come into a perfect man, ib. v. 13. which is, when this mortality hath put on immortality, than we shall fulfil the Law of Love (as the Saints now do) without any defect at all, when we shall know as we are known. 
h Ex parte diligimus quia ex parte cognoscimus Lomb. 3. sent. d. 27. l. F.  Here we know but in part, and therefore can love but in part. With David 
i Psal. 119.6.  we may & must have respect to all God's Commandments but with him, in the last verse of that Psalm, we have our failings: For 
k Psal. 19.12. jam. 3.11.  who can understand his errors! 
l Non dicimus hominem posse omnis peccati expertem esse: non timemus tamen asserere, posse hominem per gratiam legem implere, e● eâ impletione vitam aeternam promereri Bellarm.  Bellarmine himself dares not aver, that any man can live without all manner of sin, but only without mortal sin; yet he fears not to maintain, (out of this Text and the like) that a man assisted by the grace of God (
† Nondum enim inter doctos constat (iudice Vossio lib. 6. hist. Pelag.) an Pelagius agnoverit aliquam gratiam internam, quâ excitemur & adiuvemur ad opera pietatis, utcunque, in hoc differunt quod generalem gratiam agnoscant Papistae, quam nec docuit, nec novit unquam Pelagius.  wherein they seem to differ from the Pelagians) may fulfil the Law of God: So that by such fulfilling of the Law, they may merit eternal life. But since that sin indefinitely taken, is the transgression of the Law, 
m 1 joh. 3.4.  and they that transgress the Law, cannot fulfil it exactly, secundum totum perfectionale, but integrale, according to intensive, or gradual, but only extensive, and integral perfection; Since, if love fulfil the Law by grace, 
n Rom. 11.6.  there can be no reward of merit: yea, since we can perform no love, but only what we own (as our Apostle speaks) 
o Rom. 13.8.  we cannot hire it out for the interest of salvation. Alas we have not wherewithal to pay our debts, we shall still owe love when we have paid abundance of love, and do we think with the 
p Instar viduae 2. King ●● 4. erat Synagoga (judaica) sine sponso Christo, cui libellum repudij dederat prior maritus Isa. 50.1. paupererat, quia lex gratiam conferre non valebat (ideò eius rudimenta infirma vocat Paulus & egena Galat. 4.9.) nec poterat Adami debitum persolvere, Nec sibi suaque animae providere. Habebat autem vasa commodata, quia legem usque ad Christum commo latam habebat, venit autem Christus, & ex lechytho corporis sui oleum sanguinis effudit, & adimple vit vasa vacua sc. legem Matth 5.17. Ex eo o●eo & satisfacere pro originali & actuali peccato possumus, & vivere de reliquo deo grati & accepti. Sebast. Gomesius in Psal. 50.16. We may indeed live acceptable unto God, and pray with David in faith Psalm 19 verse the last. But we cannot live a meritorious life to our God.  Widow, 2 Kings 4. by a miracle of grace, to obtain such a plenty, that we shall have enough to pay, what dues we own to God and man, and then to live upon the rest and purchase also with it? Let us rather take our Saviour's advice, Luk. 17.10. when ye shall have done all those things that are commanded you, say we are unprofitable servants, we have done that which was our duty to do; we are but servants, therefore our obedience is our duty. We are unprofitable servants: our obedience is but of small value in itself, and to our master no way beneficial, Psal. 16.2. Therefore our obedience is neither 
q Quare ergo datur praeceptum si impleri nequit? Resp. Quia non recte curritur, si quò currendum est, nesciatur, Lomb. 3. s. d. 27. lit. G.  perfect nor meritorious, our 
r Omnis nostra perfectio est imperfecta Bernard. Charitas in quibusdam est perfecta, in quibusdam imperfecta, perfectissima verò in hâc vita haberi non potest ut Aug. ad Hieron. loquitur.  perfection is actually imperfect, complete only in desire and preparation of mind, and in sincere endeavour, by which we labour to be 
s Matth. 5.48.  perfect as our heavenly Father is perfect. The best are but like the Image of Daniel, 
t Dan. 2.32, 33.  their feet are of clay, made of frail earth, which causes them often to walk on weakly, sometimes to fall dangerously, although their heads be of gold, i. e. though their first intentions and resolutions, be pure and sincere, towards all the ways of God; which yet God calls and in favour accounts the 
u Ezek. 36.27.  fulfilling of the Law. But to conclude this point, our Apostle means that love fulfils the Law, only thus, according to the sincere desires of the heart; aut quoad praeparationem animi; or else according to perfection of parts, and uprightness of mind; and that in sensu diviso, not conjuncto as we have several occasions of doing good, not all at once, as if every act of Love were the sum of the Law. As 'tis evident by his enumeration of parts, namely of some of the particular Commandments: 
w Rom. 13.9.  yet out of the order after which Moses set them down 
x Saint Paul there quite omits the first Commandment, & puts the seaventh before the sixth, which perhaps may afford matter for some idle Critic to work upon, but for us tis enough to know that our Apostles scope was not to repair the Commandments, but only to give the abridgement of them.  (perhaps to intimate that they are all alike to love, which knows no first nor last, amongst them) with a form concerning the parts not named, not dubitative, but inclusive, and if there be any other Commandment; signifying that love is as 
y Militum non est interpretari iussa sed exequi Tac. N●is obsequij gloria sufficit. Id.  ready to obey, as God to command, leaving all authority to God, sibi obsequij gloriam relinquens, leaving only to itself the praise of obedience. Lastly, this conclusive sentence is also exclusive (love so fulfils the Law, 
Without love no fulfilling of the Law.  that without love the Law cannot be fulfilled) for he that offends in one, that is, in this one precept of Charity, offends in all, jam. 2.10. quia violat vinculum Charitatis, as breaking the band of the whole Law, says S. Aug. lib. de verâ & falsâ penitentia cap. 14. (si fortê is liber sit Augustini.) For the conclusion itself, though the rigour of Logic suffer me not to prove it, yet I shall produce one or two parallel places of Scripture for the illustration thereof, and a sentence or two of the Father's agreeable thereunto. The first and chiefest, 
Matth. 22.40.  testimony is from the best expounder and fulfiller of the Law that ever was, Christ jesus, who informs us that on these two Commandments (sc. of the love of God, & our neighbour) hangs all the Law and the Prophets. 
Galat. 3.14.  Then let S. Paul here witness to himself (& no doubt but his witness shall be true. All the Law (saith he) is fulfilled in one word that verbum abbreviatum in S. Hieroms' opinion) thou shalt love thy neighbour as thyself, which precept Moses gives, Levit. 19.18. This love explicitly fulfils the second Table, implicitly also the first. For thou canst not love thy neighbour as thyself, unless thou love thyself first. Thou canst not love thyself unless thou love him that is thy summum bonum thy chiefest good, and intimius tibi quam tu tibi ipsi (as Plato says of him) more intimate with thee than thou art with thine own soul, in whom thou livest, and moovest, and hast thy being. The love of God then absolutely fulfils the whole Law, 
joh. 14.15.21.23. 1 Epi. joh. 3.17.  and is oft put for the whole service of God: and the love of our neighbour fulfils half the Law, with reference to the love of God, own nothing to any man but love, sc. which pays all duties: but Saint Paul here, as also Gal. 5. (with our Saviour Mat. 7.12.) names only the duties of the second Table, 
i Cum duo praecepta sint amor Dei, & proximi pro utroque saepe u●●m ponitur, Lom. 3. s d. 27. lit. h.  because these are the most palpable & manifest fruits of love, appearing to the example of men and glory of God; whereas in the seeming zealous observation of the first Table, in hearing and preaching of the Word and the like duties, men sometimes deceive not only others Charity, but their own souls also, by the art of seeming. Again for that in case of urgent necessity, when the actual performance of both kinds of duties to God and man (which are always best united) cannot be done together, the first table yields to the second. God will then have mercy and not sacrifice, 
a And Chap. 12.7. and out of Hos. 6.6.  Matth. 9.13. And hence we may collect also, why love is magnified, 1 Cor. 13. verse the last, even above faith that 
b Mat. 13.46.  precious jewel of the Gospel, for the purchase whereof a man ought to sell all that he hath, as of himself. So that even in the Gospel, the love of God is called the greatest Commandment and the first, and then love of our neighbour is accounted, the second like unto it Matth. 22.38, 39 1 Because faith in its own nature abstracted from the fruits and effects thereof, hath reference only to God, and so pertains to the first Table, but love hath relation both to God and man. 2 Because faith in that abstractive consideration lies hidden in the heart, and so is known only to God: but love is like fire in the bosom, which will break out, and cannot be concealed from man. 3 Lastly, for that love in its own nature is a more noble and heroical virtue than faith, and of infinitely longer duration, fulfilling the Law of God unto the end, and 
c 1 Cor. 13.12.  being without all end, shining 
1 Charitas in patriâ serventior est quam in via. Aeternum enim ardentius diligitur, adeptum, quam desideratum, u● docet Sanctus Aug. lib. 1. doct. Christ. cap. 38. vid. etc. 39 Est Ciui●tas in hac vita, in●ipiens, profi●iens, perfecta (sc. suo modo) perfectissma vero est in coelo  asserit. Lomb l. 3. sent. in s●●e dist. 29.  most bright in heaven as the Sun without a Cloud: and whilst that faith continues with it 'tis as it were 
d jam 2.26.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. if not the life, yet the breath of it. For faith without works is dead, and faith works by love. Only in a relative consideration, as faith is the instrument of our justification, and so the chief means of our salvation, faith is of more excellency than love, which is only an evidence and testimony of faith.  
For the Fathers, if you please to recollect in your minds what I have already noted out of S. Hierome, and S. Augustine, I shall have no need to be tedious in heaping up new testimonies, only hear S. Hierome again describing the virtue of divine love, putting forth the utmost of its ability in the service of God, not only doing every thing that he commands, but not daring to do any thing which he doth not require. 
z Hier. Epist. ad Caelant.  Grandem vim obtinet vera dilectio, & totam sibi amantis vendicat voluntatem. Nihil est imperiosius charitate. Si vere Christum diligimus, nihil magis velle, nihil omnino debemus agere, quam quod illum velle cognoscimus. And Saint Gregory 
a Hom. 27. super Evang.  says, omne mandatum de sola dilectione est & omnia unum praeceptum sunt, quia quicquid praecipitur, in solâ Charitate solidatur, All the precepts are contained in one: for Charity is the foundation of them all. Charitas est multiplex lex. dei, 
b Vulgar.  job. 11.6. 
c Id. Greg. Mor● 10 cap. 4. vid & ib. c 6 7.8. Et si placet. vid Aug. l. 1. de doct. Chris. c. 35. ubi 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 gins from two precepts, to wit, the Love of God, and the Love of man) and diversely excites the mind to immumerable works of godliness, which the Apostle sums up (1 Cor. 13.) in sundry particulars. The general ways according to which love fulfils the Law, are three, of which in the next place.  
Love fulfils the Law three ways, as Vossius 
d Ger. Voss. hist. Pelag. l. 3. pa●. 3. c. 3. thes. 3 pag. 360.  excellently distinguishes, and out of him, word for word almost our Weemse? 
e Weemse of the 3 Laws 1. tom pag. 45.  and I shall inform you out of both, adding diverse illustrations & proofs for your farther instruction. The terms of the distinctions are 1. Effectiuè, i. e. effectively. 2. Reductiuê, i. e. reductively. 3. Formaliter, i. e. formally, that is, briefly as the principal, as the end, as the form of every lawful operation.  
First, Love fulfils the Law effectively as the inward principle, or impulsive cause of every legitimate action. Love is the only incitation, and invitation to true and cheerful obedience. First (saith Moses) Thou shalt love the Lord thy God: Then it follows, and keep his charge and his statutes, etc. Deut. 11.1. And ye that love the Lord (says David) hate evil, Psal. 97.10. For himself he resolves thus, I will delight myself in thy Commandments which I have loved, Psal. 119.47. In the next verse he adds, 
Vid. ib. v. 167  my hands also will I lift up unto thy Commandments which I have loved: See love's virtue, issuing from the heart to the hand, from affection to operation. And therefore perhaps the Law is said to have gone forth out of God's hands, Deut. 33.2. 
f Coment. in loc.  that it might come into our hands. Oleaster supposes the precepts of God to be called the works of God, 
g Esa. 5.12.  quia ideo praecipiuntur, ut eaòperemur: Because they are therefore commanded, that we may not only intentionally and verbally but actually fulfil them, which is done by love. Quodlibet agens propter amorem agit, quodcunque agit Aquin. 
h Aquin. 1. 2. qu. 28. art. 6.  Every agent works for some good, and so consequently the love of that good causeth it ●●●m to work. The worldling's castaway carnal love upon seeming good. Godly men place spiritual love, upon spiritual 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. Confess. lib. 3.  my love is the weight which poises me in the ways of God, so that I be not carried away as it were with the wind of every Novel doctrine, or with every worldly vanity. Common reason informs us in this, that men do not obey, or serve those whom they hate, I mean, that their minds are not willing servants to such though their bodies perhaps may be their enforced slaves. Serve ye one another by love says our Apostle, Galat. 5.13. But Non exterquebis amari, Love is not extorted by violence, but invited first by love itself. Love is the Whetstone of love: So God himself invites our love to him, by commending his love first to us, by his 
k 1 joh. 4.9, 10.  Son, Rom. 5.8. that our faith in the Son 
l Galat. 5.6.  may work by love, towards God again. 
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 fulfils not only the moral 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 works, 
o Charitas, Mater est omnium custosque virtutum Greg. Curio past. part 3. cap. 10. admonit. 10.  and keeps all manner of Christian virtues, which follow Love, as the lesser wheels are moved by the greater. Hence it is that S. Paul calls the piety of the Thessalonians, the work of Faith, and the labour of love, 1 Thes. 1.3. And our Saviour, Matth. 22.40. says, that the whole Law, hangs upon the two Commandments 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 evil. Christ teacheth us also, that there is no true Love without keeping Gods Commandments, joh. 14.15.21.23. and no true keeping of the Commandments without love, verse the 24. ib. The beloved Disciple repeats the same doctrine, 1 joh. 5.3. and Ch. 3.17. 2 joh. 3.6. verses.  
Secondly, Love fulfils the Law reductively, because every lawful operation is reduced to Love, as to its end, for which it was performed; and in this sense it is an external cause, and moves morally, as comprehended sub notione boni, as good: whereas, as an efficient cause, it moves phisically, as it is a natural quality and virtue. That love is the end of the Law, 
p 1 Tim. 1.5.  S. Paul teaches us, The end of the Commandment is Charity, etc. 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 Commandment, in S. Paul's 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 follow 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: we ought to love God for his own sake, our neighbour, and all God's creatures, for God's sake; 
s Amor fruendi quibuscunque creaturis, sine amore creatoris non est a D●o: per amorem creatoris, bene quisque utitur etiam creaturis Aug. lib. 4. cont. julian. 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 perform our several duties to God and man, not of constraint, or for filthy lucre, but only for love's sake. Love is like the Indian Figtree, of which Scaliger writes 
t Exerci. 166.  that she having shoot up her branches a convenient height, reflects them down again, to take new rooting in the earth, and so makes a kind of natural arbour. God's love is the first seed which causes our love to take root, and to fructify: (For Charity grows not like the fruit of the earth in the golden age, without any seed sown, I mean without the seed of God's grace sown in the heart, as the Pelagians 
u Conterraneus noster, ●en: Beda in libro quem scripsit contra julianum Episcopum Eclane●sem (qui hodieque praefationis loco, commentarijs eius super Cantica praefigitur) testatur Pelagianos existimasse charitatem esse primogenitum bonum, & prorsus nativam qualitatem, quamque gratia nunquam gignit, sed quandoque nutrit, & auget. Charitas (secundum eos) velut flax est, quae suâ sponte ardet, sed spiritu, quasi vento agitata, vehementius inflammatur. Sed absolutè secundum Apostolum. Fructus spiritus Charitas Gal. 5.22.  imagined. Then Charity by the assistance of God's grace, shoots up her branches a good height, even to God himself in the highest heavens, and from him she reflects them down again 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 amorem proximi, amor Dei g●g●itur. Nam qui amare Deum negligit, profecto diligere proximum nescit. 'tis the Apostles phrase, to show Love's firmness, & fruitfulness, Ephes. 3.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ye being rooted and grounded in Charity. This fruitful root strengthens the whole body of Religion, and sends forth the manifold branches of piety, bearing constantly the fruits of good works, and not only the fair leaves of good words. Our Saviour you know cursed the Figtree, which made a fair show at a distance, & yielded no fruit, when he came near unto it, although the time of fruit were not come. To teach us to be always fruitful in the good deeds of Charity, because God allows no season of spiritual barrenness, no not in the winter of old age, Psal. 92.14.  
Thirdly, Charity fulfils the Law formally, quia finis in moralibus, habet rationem formae, i. e. because in morality, the end hath the Nature of a form also. Charity is as it were the stamp, in the which every lawful action is to be coined, and without which how resplendent soever, 'tis but counterfeit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, says 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 works by love, and so may be called in this respect sides formata: A faith that hath her right form; but faith not working by love is a dead faith, and so sides informis, a formless faith, as some of our Divines do justly acknowledge. See Bishop Downham in his book of the Covenant of Grace, page 229, 230. who will not yield to Bellarmine that love is the inward constitutive form, and soul as it were of faith, yet denies not that it is the moral or consequtive form thereof. Then know that although you perform the Commandments of God materially, or according to the substance, as jehu fulfilled the will of God, in destroying the house of Ahab: yet if you do 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 jehu did (Hos. 1.4.) in stead of a blessing. God prefers adverbs before substantives, he doth not so much regard what is done, as in what manner: the manner specificates the action, and makes it good, or bade morally. Lastly, note (to conclude this point and therewith the whole explication of the Text) our actions may be form by Charity, either directly and explicitly, which is, when in the act itself we think of the love of God, and of our neighbour, to form the act thereby, as we go to Church, out of our present love to the house and ordinances of God; we go to visit our neighbour in any distress, because we suppose it a duty of love so to do: or secondly implicitly and virtually, when the love of God and man is habitually settled in our hearts, but yet we do not think thereof, in such or such an action. I conceive, that for the main duties of godliness, actual love is necessary, but habitual love sufficeth for those which are of less moment, and more ordinary. Whatsoever we do S. Paul will have us do 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 habitual intention of his glory, so the habitual love of him, as it is a sufficient motive, so a sufficient form of our actions. The love which I have proposed unto you, is not a mere notion, but a real virtue, and so consists not in speculation but action, not in knowledge but application. The objects unto which love is to be applied are four in general, although in particulars infinite 
w Ang. de doct. Christ l. 1. cap. 23.  unum quod supranos, the first and chiefest is above us, to be loved before ourselves, 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, etc. Hence Lomb. observes 3 sent. d. 29. lit. C. that the Commandment concerning our parents is honora, honour, not dilige, love, because we do that naturally.  In the next place ourselves: Tertium quod juxta nos est. Thirdly, he that is next ourselves, 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 we naturally affect them, and they who love not God, or their neighbour, love yet themselves, and their own flesh even as bruit beasts also do by nature. Fugax enim animus ab incommutab●li lumine omnium ●agnatore, id agit ut ipse sibi regnet, & corpori suo: Et ideo non potest nisi & se & corpus suum diligere: For the mind that flies from God the unchangeable light, and ruler of all men, labours itself to domineer with the lusts of the flesh. Therefore it can love only itself, and the flesh. Self-love then and so all second love which flows from that fountain, hath no need of any 
a That is, any especial precept, for doubtless it is included in the general commandment of love, as Lomb. again notes Ib. dist. 28. lit. A. p. 144.  precept, and so consequently requires no exhortation, being like the 
b Augusti d●ctum fuit apud Senec. in prefat. Epitome. controvers. l. 4. page 286. Haterius noster sufflaminan dua● est a Deo non currere, sed decurrere videbatur. sc. in oratione su●.  Declamator in Seneca, qui sufflamine potius indigeat, quam irritamento, rather to be restrained and held in, than to be incited and thrust forward. The precepts of love then, and so the necessary motives thereunto, are only concerning God above us, and our neighbour next unto us. But because our love to God, and to our neighbour, is but 
c Eadem est Charitas, Dei & proximi, sed quia aliud est deus, & aliud proximus, gemina dicitur, vel propter duos motus, qui in ment geruntur. Ideòque & duo praecepta dicuntur, ut alterum majus, alterum minus, quia mens magis erga deum, quam proximum, movetur Id. ibid. dist. 27. lit. C.  one love, according to the Schools, and God himself tries our love to him, by the love of our neighbour, 1 joh. 2.9, 10. cap. 3.14.17. cap. 4.8.12.20, 21. etc. Nec deus, sine proximo, nec proximus sine deo, diligi potest: 
d Lomb. 3. sent. dist. 27. lit. H.  Neither can God be loved without our neighbour, nor our neighbour without God. For how can he that loves God contemn him that is God's Image, and whom God commands to be loved? And whosoever loves his neighbour as he ought. Quid in eo diligit nisi deum? what doth he love in him, but God? Hence the love of our neighbour 
e Matth. ●. ●2. Gal. 5 24  is put for the whole Law. Quò magis enim, a dei dilectione recedimus, eò & a proximi amore distamus, quanto propiùs, dei amori adhaeremus, tanto & proximi: quantò & proximi, tantò & dei. Dorotheus doct. 6. Even as in a genealogy the nearer men are in the collateral lines, to the first root, or common head of the family, the nearer they are of kin, the one to the other: and e converso the nearer they are of kin the one to the other, the nearer they are set to the Father of their Tribe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The words were written by Aratus, but are authorised by S. Paul, Act. 17.28. we are all God's offspring, God is the Father of mankind, the nearer we draw unto God in goodness, the nearer we must needs approach to one another in good will; and the nearer we draw to one another in love, the nearer we approach even to God himself: 
f Velut lineae quo magis a se invicem distant, eo magis a centro remo ●e sunt, & e converso, qu● magis a centro eò magis a se invicem distant. Deus vero (secundùm Empedo●lis doctrinam) sphaer● est cuius contrum est ubique, circumferentia vero nusquam. Et Iumblichus testatur deum circuli symbolo hieroglyphicè pingi ab Egiptiis. In circulo hoc infinito nos lineae sumus, Deus ipse centrum est nostrum. Caetera Dorotheus loco citato● pro nobis applicet sc. Deo per charitatem proximi accedimus, per odium ab eo quandum a proximo recedimus.  And the farther we are from our neighbour in affection, the farther we are from God in godliness; and the more we depart from God by an evil heart, the more we separate ourselves from our neighbour by a malicious heart. 
g Heb. 3.12.  The whole current therefore of my remaining discourse and time, shall run to drive men to that love of one another, which corrupt nature most strives against, turning all Charity aside as it were into a private channel of self-love, which (like the sea) should disperse herself throughout the whole world; according to that of Solomon, Prov. 5.16. Let thy fountains be dispersed abroad and rivers of waters in the streets. This is a note of David's good man, that he hath dispersed abroad, etc. Psal. 112.9. and is cited by 
h 2 Cor. 9.9.  S. Paul: Now because Charity delights in order, give me leave to begin at home, to commend her to myself and my brethren of the Clergy, 
Ad Clerum to the Clergy.  that hence, as from the head, it may flow down like Aaron's ointment, Psal. 133. round about us, that others may run after the smell of it. My brethren suffer the word of exhortation, to a double kind of love, mutual and pastoral. 1. To provoke you to mutual love consider I pray; first, that under the Law God led his people by the hand of Moses and Aaron, Psal. 77.20. by brethren, which had but one heart, and so but one hand as it were to conduct, 
Of mutual love amongst the Ministers of the Gospel.  and feed God's flock. For these two are reckoned amongst God's Priests by David, Psal. ●9. 6. Howsoever 'tis evident that they were both God's instruments to promulgate the Law. Secondly note, that under the Gospel Christ calling his Disciples, chooses first one pair of brethren, sc. Peter and Andrew, then another, sc. james and john, Matth. 4. Again, when Christ sent his Disciples forth to preach, he sent them out by pairs; the reason of which Commission made thus to two and two is given by the author of the imperfect work upon S, Matthew, Homil. 7. Because the unity and concord of the Ministers of the Gospel was requisite for the laying of the foundation of the Christian Churches; which must be laid in love, both in respect of the building, and the builders: For the people, they must not be compelled to the faith by hostile violence, but rather are to be persuaded unto it by love. They who carried a trowel in one hand, and a sword in the other, Nehem. 4.17. used not that weapon to build the Temple, but to offend their enemies. And as by love they are drawn to the faith; so by mutual love they are fastened and settled in it. 
i Knit or compacted together in love. In the original 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. In the Epist. to the ● Coloss. 2.2.  Love is the very cement of the Temples walls, uniting them in the band of peace, Ephesians 4.3. Love is the very strength of the spiritual building. Support you one another by love, Ephes. 4.2. on the contrary side: Non aedificatur altare ex sectis lapidibus: the Altar must not be built of hewn stones, Exod. 20.25. Hewn stones (saith Isidore out of Origen the master of Allegories) are those that cut unity asunder, and divide themselves from Christian society, by malice, or schism: Christ will (saith he) have none such in his mystical body, of which the Altar was a figure: but those only that are consolidated in the unity of faith, and good life, are of his Church. But mutual love is most especially required in respect of the builders of God's house, or Altar. For the 
k jam. 3.16. 1 Cor. 14.40. and v. 33.  discord of the workmen, causes a Babel, i. e. confusion of all things, instead of decency and order, that is, a curse for a blessing. Let me add, that as God chose more brethren to preach the Gospel, than to publish the law, so he now requires more abundant love from us towards one another. In this respect also it may be, that the commandment of love is called 
l joh. 13.34.  new, which is not absolutely new, 2 Epist. joh. ver. 5. Because Christ's doctrine doth not only commend Charity, but also enlargeth it, if not above the widest sense of the Law, yet certainly fare beyond the practice of the jews, and the gloss of their doctors, as we are taught, Matth. 5.43. etc. This is indeed to love one another, as Christ hath loved us, with entire and ardent affection. Above all things than let us have fervent charity amongst ourselves: Let us who are the Priests of God, 
m Levit. 6.12, 13.  continually nourish this fire of Charity, in the Temple of the Lord: Let it be inflamed by the antiperistasis of worldly hatred, that gelicidium charitatis (as 
n Thomas a nova villa in concione quadam.  one phraseth it) that frost of Charity in these latter days foretold by Christ, Matth. 24.12. The love of many (even of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) shall wax cold; see the reason there also, because iniquity abounds, the which whilst we reprove, we become the 
o 1 Kings 22.8. and Gal. 4.16.  enemies of the whole world: yet I cannot conceal what is said in the verse before. Many false prophets shall arise & shall deceive many: And therefore the love of many may well be abated towards such, which commonly seek every one their gain out of their quarter, but not of souls; these are worldly wise, indeed foolish prophets. But let us have salt in ourselves, and peace with one another, Mark. 9.50. 
p In quae verba, sic ait Greg. M. Cur. Past. part. 3. cap. 1. admonitione 23. shall (i. e. sapientia) sine pace (sc. charitatis) non vittutis est donum, sed damnationis argumentum. Sapientia enim ista est anima is, terrena, diabolica: sed sapientia quae desursum descendit, primò est pudica (i. e. quae caste intelligit) deindo pacifica, quia per elationem se minimè a proximorum societate disjungit. Quo plus sapiunt homines (sapientiâ sc. terrena quae inflat) eò a concordiae virtute desipiscunt: Haec Greg.  i e. the salt of spiritual wisdom, & that peace which Christian Charity brings; which are two virtues happily conjoined, but unluckily severed: For the wisdom that descends from above is first pure, (not earthly sensual and corrupt) then peaceable (not proud and factious, i. e. devilish) jam. 3.15.17. And the love that descends from above is wise and discreet, not inordinate, and inconsiderate: It abounds in judgement, Phil. 1.9. Let both the gain which wisdom teacheth us, and the fellowship which charity invites us unto, be, if not only, yet especially spiritual, let us not by the one be given to 
q Tit. 1.7. and 1 Pet. 1.8.  filthy lucre, nor by the other to intemperancy, know you not what one hath not only spoken in the hearing, but published to the view of those that 
r 2 King. 18.26.  stand upon the wall? I am loath to repeat, what he was bold to write, perhaps we may translate it thus. Ministri omnium horarum incundissima socij, 
s Phrasis ipsa est Tiberij Neronis, alias Biberij Neronis, qui cum nocten, continuumque biduum, cum Pomponio Flaceo & L. Pisone, epulando potandoque consumosisset, alteri Syriam Provinciam, alteri praefecturam urbis confestim detulit, codicillis quoque jucundissimos & omnium horarum amicos, professus Suet. l. 3. cap. 42.  quorum textus, est fictile peto plenum, & quorum psalterium, est cantharus. The best way of confutation, is rot by retorting contumelies, which Charity forbids, but (as the Philosopher did refute him that disputed against natural motion, only by walking) by speaking the words 
t Act. 26.25.  and performing the actions of truth and sobriety. Else woe be unto those by whom such scandals come against all the rest. In the mean while, until Charity teach men better language, let us possess our solves in patience, and comfort one another with these words, The Disciple is not above his Master. Our Master was accounted a glutton and a wine bibber, because he came eating and drinking, Matth. 11.19. And the Baptist came neither eating nor drinking, and they said, he hath a Devil v. 18. So the malicious censurer, with 
u 1 Kings 22.13.  Zedekiah, makes himself horns of iron to push on both sides, and with him there, verse 24. he will be sure to smite the Prophet, if not with the right hand of justice, yet with the left hand of calumny. As the Satirist says, O Laertiade, quicquid dicam aut erit, aut non. So in this case (it seems) 'tis to no purpose, for the Prophet to take care what to say o● do: For O man of God, whatsoever thou speakest or dost to the uncharitable men, either must be evil or not, if not, malice will make it so, if so already, censure shall augment it: malice sees things as it were through the water, so that what is strait seems crooked, and what is small seems great, if it be bad enough to be seen at all. And censure (as I have instanced) like the wind, blows with equal violence, upon objects that are opposite the one to the other: And so it is to be regarded as a wind that passeth away (in rash breath) & returns not again, as it were in judgement to consult upon what is past, to apply David's words 
w Psal. 78.39.  to another sense than he intended with good leave: S. Paul tells the judging men of Corinth plainly, I 
x 1 Cor. 4.3, 4, 5.  pass not to be judged of you, etc. where he furnishes us with diverse reasons (which your meditations may make use of) to defend ourselves with, against humane judgement, or if you please remember how our Saviour hath forewarned & forearmed us, in his Apostles, joh. 15. 
y v. 17, 18, 19, 20.  See what he commands you to do, to love one another, see how he encourages you to suffer by his example. If the world hate you, you know that it hated me before that it hated you, etc. again recollect what he saith, 
* joh. 13.35.  By this shall all men know that ye are my Disciples, if ye love one another: Charity is as it were the livery of Christianity, but the especial cognizance of the ministry of the Gospel, even an indelible character thereof. Had we now (as the Apostles once had) power to work miracles, yet without this gift, that, and more than that, were totum nihil● all nothing, (1 Cor. 13.1.2.) I mean, no sure sign 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 known by it. So Brethren, if we walk without Charity, who can tell whose ministers we are by other common signs? But Charity is 
z Sic ea verba Critici distingunt ex Arist. 1. Rhet. 2. Of pastoral love ¶ 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, no common sign, but a proper note, by which we may manifest ourselves to be Christ's Ministers. In the next place I shall present unto your Charity the Church of God, first in general, 
a 2 Cor. 11.28.  then in that particular respect wherein your duty is especially engaged universal care authoritative is 
b Apostoli enim habebant potestatem uni loco, aut certae ecclesiae, sed pl●nariam, & universalem: Docete (ait Christus) omnes gentes: Et pradicate ●●ni Creature Marc. 16 Sic Paulus missus est ad omnes gentes Act. 9.15. Rom. 1 5. ut not Reverend. Episc. Sarisburiensis Comment. in Coloss. 1. v. 1. At verò Episcopi cuiusque authoritas, restricta est uni diocaesi, aut uni saltem provinciae, vel denique, uni Patriarchatui, nec ipso Romano Episcopo excepto.  Apostolical, general is Episcopal: and no man takes this honour upon him but he that is called thereunto. As was Aaron to the Highpriesthood as S. Paul instructs us, Heb. 5.4. But charitable care or careful charity to desire, and to our utmost power, to uphold the peace and prosperity of Jerusalem, is the duty of each inferior pastor. To intimate what cordial love, they that minister at the Altar, especially those that wear the Ephod, aught to show to the Church of God: 
c Exod. 28.29.  the legal Highpriest, when he went to minister before the Lord, was commanded to wear a Breastplate of judgement upon his heart, upon which were engraven the names of the twelve Tribes of Israel, which may teach us to bear within our hearts, in a Breastplate of righteousness the names (as it were) of all those Tribes, and families which profess the sure and sincere foundation of the Christian faith, by unfeigned prayer and endeavour for the common salvation of them all; why should it not be in the mystical body, as it is in the natural, where the heart wishes, the tongue prays, the hand labours, for the good, not only 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, be stamped in Capital Letters, even as a seal upon our hearts, as the chief object of our Charity, after the which we ought to long, as S. Paul longed after all his, Philip. cap. 1.8. in the bowels of Christ jesus, as having them in his heart, v. 7. Let us follow S. Paul's example, by practising S. Paul's Doctrine, Act. 20.28. Take heed unto yourselves, and unto all the flock, etc. This is to love the flock of Christ by Christ's own inference, joh. 21.15, 16, 17. But let your love to the flock of Christ be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 blind, inordinate indulgence, or carnal love, such as was in old Eli towards his sons, or in Amnon towards his sister. A corrupt and corrupting love, which either gives, or suffers evil example, which the Scripture accounts the hatred of ourselves, or others. If we shall love the flock of Christ, only as 
e Act. 29.25  Demetrius magnified Diana's Image, because by that means we have our wealth: we make Divinity a sordid trade, and defile ourselves with filthy lucre, and so in effect hate ourselves, Psal. 10.5. 
f Vulg. Tran.  being enemies to the good of our own souls. On the other side, if indulgent love provoke us to flatter men, and forbidden us to reproove them, we in God's phrase and account, hate them in our hearts, Levit. 19.17. We are Gods Priests, we must not mix with our sacrifices, either the honey of sweet 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 always be 
h Mark. 9.49. Ib. vers. 50.  salted with the fire of charitable zeal to sanctify 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 minds 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 seems 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. count. Epist Parmen. lib. 3. cap. 1.  conjoins them together in the hand as of a natural, so of a spiritual 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 only in the staff of Divine supportation, but also in the rod of God's correction, who was his Father & his Shepherd, and therefore he 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 himself bids Isaiah 
o Isaiah 58.1.  to lift up his voice and spare not. Lastly, experience teaches us, that 
p August.  plures corrigit timor, licet amor meliores, the fear of the rod amends the most, though love amends the best: yet that servile fear which admits of no filial love, and that rigid severity, which shows no fatherly love, seldom produce any amendment. The bowels of a Father must be seen (though obscurely as the Sun through a thin Cloud) through the angry countenance of a Father. Although offences have withheld & covered the love of mildness, and let the offenders discern the love of severity, which is indeed the same love, but works diversely towards diverse objects. But some may reply to all this, that the forwardness of our affection to our people had prevented this exhortation, were they competent objects of our pastoral 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 flock of Christ, whose properties are innocency, gentleness, 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 
s jer. 4.3.  break not up the fallow ground of their heavy and stony hearts; so that we are enforced to sow the seed of the word amongst thorns: with us, as with 
t Ezek. 2.6.  Ezechiel, are briers & thorns, which vex and fleece us, yea with him, we dwell amongst Scorpions, which carry stings in their tails, like those, Revel. 9 ●0. sc. to wound us with virulent detraction, and kill censures, although like those Scorpions v. 7. they bear the faces of men, (id est) saith the Geneva gloss, they pretend great gentleness and love, but they are wise, politic, subtle. The truth is, we pastors are to wicked worldlings, as shepherds to the 
u Gen. 46.34.  Egyptians, even an abomination. Now we 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 vain and to get only hatred for our love, is a point of extreme folly: Et plura saepe peccamus, dum demeremur, quam dum offendimus: there may be more offence taken of such unwelcome officious love, than at a just neglect or contempt.  
Well all this, with grief supposed at least, to be done and suffered, may not yet provoke us to cast away our Christian patience and charity. First, for their hardheartedness & stupidity, let it not be the occasion of scorn, but pity, which may the rather move our Charity to show 
x 2 Tim. 2.25.  meekness towards them, to prove if God will at any time give them repentance for their words, fear them not as God encourageth Ezechiel in the forecited place; For their malice, or power to do us wrong, Christ hath told us how fare they can go, and forbids us to fear 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 he that suffers, but he that doth any wrong, is a wretched man.  
From our Saviour we learn not only patience to overcome injuries, but Charity to forgive those that do them: Ille enim, post alapas, crucem, flagella, blaspemias, novissime pro crucifigentibus oravit: Pater ignosce ijs nesciunt enim quid faciunt: Christ after he had suffered buffets, stripes, repoaches, yea and part of the cruel pains of that wooden rack the Cross, at last he 
z Luk. 23.34.  prayed for them that crucified him: Father forgive them, etc. Thus S. Peter 
a 1 Pet. 2.21.23. c. 3.16, 17. 18, etc. For our imitation.  proposeth Christ his master. It is also in Christ's person, and for our instruction what Esaias speaketh, Chap. 49.4, 5. I have laboured in vain, etc. and Chap. 65.2, 3. All the day long have I stretched forth my hands to a rebellious & gainsaying people, 
b Rom. 10.21.  he who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Prophet, yea the Lord of life, who came himself like 
c 2 King. 4.  El sha' to the dead child, to raise Israel from a spiritual death, when the 
d Gal. 3.21.  Law (like the staff of Gehazi) could not give life, he (I say) came unto his own to teach them; (and did that seem a small matter?) Also to shed his blood for them, and his own received him not, joh. 1.11. No marvel then that he forwarnes his Disciples to look for no better entertainment in their own country, with men of this world, Matth. 13.57. joh. 4.44.  
If you will cull out of the Apostles of Christ, a man edecumatae charitatis, of the choicest perfection of Charity. Behold S. Paul, prosecuting his Corinthians with unwearied affection, though he well perceived that the more he loved, the less 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 flows more freely & plenteously from God to mankind, than it can ascend from man to God again: For the waters of Divine bounty do but in part and from few places, and that slowly too, return to the fountain from whence they came. In like manner Love descends very easily from parents to children, without any legal constraint, but it comes up so hardly from children to parents, that there is need both of a precept, and 
f 2 Cor. 12.24.  promise to draw it forth. Now Pastors are spiritual Fathers, and Saint Paul professeth himself the only 
g 1 Cor. 4.15.  Father of the Corinthians, and therefore he bears with them, as parents with their unruly children. And he puts all faults off with an elegant and pleasant Irony: 
h 1 Cor. 4.10.  We are fools for Christ his sake, and you are wise in Christ: we are weak, and ye are strong, ye are honourable and we are despised.  
It seems that some schismatics in the Church of Corinth had slighted S. Paul, as a 
i Secundum pateum traditionem, ptulus erat tricubitalis doctor, vir. sci. pusillus, & exig●●e stature: Non mirum ideo est, si maior ille fuit e ●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 powerful eloquence in those letters that he wrote unto them, 2 Cor. 10.10. A trick there is which Sectaries have learned in these days; every way to magnify their own factionists, and to vilify their supposed Antagonists, to cry up in the one, vocal impudence for zeal, and mere memory for learning, to cry down in the other, holy fear and modesty for lukewarmness and ignorance: in the one to extol the art of seeming, in the other to oversee real worth; affection either deluding or overswaying judgement.  
But since ye 
k 2 Cor. 11.19.  suffer fools Animalia gloriae & aurae popularis mancipia, as S. Hierome styles philosophers, i. e. vainglorious Animals that enslave themselves to popular applause, suffer me (also to speak) or receive me as a fool saith S. Paul, 
l 2 Cor. 11. v. 16, 17, 18, 21.  and would to God you would bear with me a little in in my folly, v. 7. that is, I pray you suffer me to commend myself as fools use to do, though not foolishly with them, to bespeak 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 justify God's gifts and graces in me, and so to glorify the author of all good. Those men look on things after the outward appearance, 2 Cor. 10.7. whereas Christ forbids all such kind of judgement, 
n joh. 7.24.  But the king's daughter is all glorious within, Psal. 45.13. Lastly, see how he meets with those that reviled him, practising upon them that revenge which he had learned of Christ, Matth. 5.44. and which he taught his Romans, Chap. 12.20. etc. sc. by rendering good for evil, by pouring upon their heads, who were within full of heart burning towards him, 
o Carbones congregabis, &c Rom. 12.20. Non in maledictum et condemnationem, sed in correctionem, & poenitentiam, ut superatus beneficijs, ex●octus fervore Charita tis, inimi us sse desistat Hier. circa finem lib. 1. Advers. pelag.  only such coals as were kindled by the fire of Charity, 1 Cor. 4.11. he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. we are buffeted, it followeth in the next verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we labour. Again there, being reviled we bless, being persecuted we suffer it, yea more yet, vers. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. being defamed we entreat; 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: we bless being reviled. Me thinks this is the most excellent motto that can be inscribed on Levi his standard, like that divine impress on his forehead, Exod. 28.36. and on his horses bridles, Zach. 14.20. Holiness to the Lord: It is like the inscription upon Constantine his ensign▪ of the Cross of Christ: (A figure then terrible to the adversaries only, not to the professors of Christianity) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by this we overcome, even the whole world: for faith is our victory, joh. 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 own words, 1 Cor. 4.14. I writ not (I speak not) these things to shame you (either of the Clergy or Laity) but to warn you, (on that side as beloved brethren, on this other) as beloved sons.  

§ 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 ye other sons of Israel, in the unanimity of affection, in the unity of the spirit, and in the band of peace, and hear attentively what your spiritual Father saith, in his house & in his testament, both old & new, concerning first general love towards all men: Secondly special love towards all Christians: Thirdly, more particular love towards the Church, first Nationall, then Local, wherein you live, and whereof you are members: Fourthly singular love towards the Ministers of God, but chief towards your own several pastors: Fiftly and lastly, mutual love towards one another.  
In our Liturgy we are truly taught to pray for 
* 1, Of general love towards all men ●●  all men; which we cannot do as we ought, if we be not in charity with all, therefore we must love all: all men are our brethren, even the heathen 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. Again (saith S. Augustine 
r Aug. de doct. Christi lib. 1. cap. 27. Omnihomo, in quan●um est homo diligendus est propter deum, etc. ) Although a sinner, as a sinner ought not to be beloved, yet 
s Charitas est dilectio qua d●ligitur Deus propter se & proximus (qui est omnis homo) propter deum, vel in Deo. Lomb. 3. sen. dist. 27. lit. B concord's cum definitione Augustini lib. 3. de doct. Chris. Cap. 10 Sicut dilexi vos: id est, ad quod dilexi vos, sci. ut f● sitis, ut vitam habeatis. Lomb. loc. cita. lit. D. & ibid. lit. b, ait. sicut dilexi vos id est: propter deum. Q●● enim nisi deum, dilexit in nobis Christus, non quem h●bebamus, sed ut haberemus? etc. ex Aug. in loc. Io●▪  every man as a man is to be loved for God's sake, i. e. as bearing the same image of God with us, or as a convertible unto God by our means, or others. This is to love one another, as Christ hath loved us, john 13. vers. 34. Namely to love for God's sake, and that we may be made ourselves, and make others the sons of God, that so they and we may have eternal life together. Lastly, this love following our Saviour's precept, Matth. 5.45.48. is correspondent to God his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
t Tit. 3.4.  i. e. his love to mankind. Verily God is loving to every man, and his mercy is over all his works, Psal. 145.3. The mercy of man (of frail imperfect man surely) is toward his neighbour; 
u Sci. His neighbour by reason of kindred or cohabitation, or some beneficial relation: whereas he should love his neighbour in the large● extension. i e. every man: est enim proximus multiplex secundum 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 cohab●tationis quae est vulgaris potius quam theologica verbi acceptio. 2. Of spiritual love towards all those that hold the founation of christianity.  but the mercy of the Lord is upon all flesh, saith the son of Sirach, Ecclus. 18.13. then since God his hand of bounty is stretched out, and opened to all flesh, what convulsion of uncharitableness is it, that so shrinks up our arms, that we cannot hold them out to our own flesh?  
But truly God is (especially) loving, or good to Israel, Psal. 73.1. so let our chief love be towards the whole Church of God, stirring up our prayers, and all our endeavours for the general peace of jerusalem. For they shall prosper that love her, Psal. 122.6.  
Surely if every man be to be loved as a man (as S. Augustine hath taught us) though not as a sinner: much rather every Christian is to be loved as a Christian, though not as an erroneous Christian: As erroneous only I say. For if he destroy the foundation, by any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. damnable heresy 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 d●citur, inveteratus vero & pertinaciter defensus, schisma vocatur. Immo Zacharias papa, asserentes Antipodes aliquas esse, haereseos damnavit.  or if he apostatise from the faith, he is then no Christian at all.  
It was a famous proverb in the primitive times which now reflects infamy upon our days: 
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 be no Christians at all, and can it now consist with any new stamp 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 look with a tender eye of affection upon our mother Church, our jerusalem which is as a City that is compact together, whither the tribes go up to the testimony of Israel, Psal. 122.3, 4. read the gloss on the place, which runs thus, By the artificial joining, and beauty of the houses, he meaneth the concord and love that was between the Citizens: In like manner, let us who are the united members of the same Church in joint affection, though in several assemblies, endeavour all as one man to be of one heart and of one mind, as those converts were, Act. 4.32. Away, fare 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 brotherhoods distinguished by new-fangled liveries of religion. 
z This is to make God's heritage a bird of diverse (and therefore superstitious) colours, of which God complains, jerem. 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 ensign of Christ's Cross.  Why, I beseech you (good people) have not we 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 we 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 sons; 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 womb of natural ignorance, and original sin, into the marvelous light of the same divine truth and grace.  
Are we not all without question in Charity's judgement, nourished with the same spiritual and sacramental food? Did not our Saviour pay a sufficient price to redeem us all? or lastly, cannot one 
b Sumus corpus de conscientia religionis, & disciplina veritate, & spei foedere Coim●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 schismatical practices: the several rooms there are for several degrees of glory, certainly not for several factions; For if jerusalem that is below, much more she that is above is a City that is compact together, or, (as another translation goeth) at unity in itself. The beauty of a body politic, or natural, consists not so much in the excellency of several parts; as in the Symmetry and proportion of all parts together: So that he that defaces any part, deforms and mars all: even so the beauty and grace of Christ's 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 Christ's spouse though 
c Cant. 1.5.  black (by the relics of sin) 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 Moon shines in her season, for the Church is fair as the 
e Cant. 6.10. ibid.  Moon, even in this life: but she is clear as the Sun, only in the life to come.  
Now they which break this order of the Church by schism, not only impair the comeliness, but altar the very constitution of Christ's body, and so dispose it to final corruption. Divines prove God to be immortal, because he is indivisible: and Philosophers prove both the greater world the universe, and the lesser world man to be mortal; because both consists of contrary elements; which by little and little prepare unto the dissolution of the whole, which is then near at hand when there is excess 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, interpret Erasmo. Sic mentio fit pluviae ignis. Gen. 19.24.  storm or flood of fire shall overwhelm this: or in the lesser world, as redundancy of watery phlegm, or fiery choler, soon brings us to our end of consumption.  
But we are united to Christ our head by faith, and to one another by love, neither do petty errors dissolve the one band, nor petty quarrels break the other. For then Christ should be as oft reunited 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 repudi● deflentem.  Maecenas was married to the same wife, as it were a new. But capital heresies, which cut Christ the head of the Church quite off, or notorious schisms, which divide the principal parts of the spiritual body, cause the speedy ruin of a Church; For as the parts of a natural so of the spiritual body, have no life in them, being severed from the head. jerusalem may well stand, though a few stones drop out of her walls, and draw some that lie nearest unto them out with them: but when the entire walls begin to be battered down at once, than her curse is near, viz. that a stone shall not be left upon a stone. A Church may still flourish, though some busy factionists separate themselves from her, and draw a few sectaries after them, whom she may well miss and not want. But if heresy should be suffered to beat down the foundation of faith, or schism, be able to destroy the wall of discipline, then beware of jerusalem her curse: Quod dij prius omen in ipsos Avertant hosts— Yet despise not petty contentions, or disturbances; for oft a spark causes a flame. King Asa died of a disease only in his feet, Pope Adrian was choked with a fly; and that mighty soul of julius 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. etc. 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 holiness in the Church. For love, and only love, fulfils the Law. But mark 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 original (as one well notes) from the pulse of a man, which discovers the state of his body to be healthy, if it beat with an equal stroke, to be distempered, if it beat violently; to grow weak, if it beat slowly and faintly; to be utterly gone, if it beat not all. So we may note, that where the Law of God is observed with equal respects of impartial love, (as in David, Psal. 119.5, 6.) there is spiritual soundness of mind. Where the Law is prosecuted in some relations only, & in some parts thereof, and not in other: as in the first Table rather than in the second, wherein consisteth the trial and exercise of love, there is a gross spiritual distemper.  
Where the whole Law is slightly regarded, there Charity waxeth cold, or at least, there is a spiritual lukewarmness. Where the Law is utterly rejected and profaned, there is an evident spiritual death in sins and trespasses. By this rule, let every one examine the state of his soul, and be a faithful physician to himself, and so take care to be a sound member to the Church; which would otherwise be infected by him, and so by contagion brought to final corruption. For the children that are corrupt (Esaias 1.4.) are also corrupters, (as one translation goeth) and so a seed of evil doers: even a viperous seed renting the womb that bore them, living by their mother's death, & with 
k Act. 9.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi non aura aethercá, sed sanguine christiano vescer●●.  Saul breathing out slaughter against the Church Vae praegnantibus his diebus, Matth. 24. 19 woe unto the Churches that teem in these latter days, and worst with the monsters of faction and schism, with false prophets, of whom one saith, lo here is Christ, another lo there, v. 23. Again v. 26. Behold he is in the desert (one says) i. e. in a new unpeopled world, for this old world lieth in wickedness, 1 joh. 5.19. Another saith, Behold he 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 womb; for which Hosea prays, Chap. 9.14. than such unhappy fruitfulness by which foecundius nequiora proveniunt (as Minutius Felix hath it in the dialogue) by which she is fertile only to bring forth evil to herself.  

Of the love of Christ's Ministers.  In the fourth place my method engages me to commend unto you brethren the love of the Ministers of the Gospel, especially of those that are set over your souls in the Lord; For if the household of faith be especially to be beloved, than of this household, more especially those who are the Ministers, by whom ye believe, 1 Cor. 3.5. Love the Ministers as the only ordinary instruments of the faith of Christ: 
l 1 Thess. 5.12.  We beseech you brethren that ye acknowledge (as worthy of esteem, and not barely known) 
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 works sake: sc. for the work of the Ministry. They which are set over you in the Lord, are your spiritual Fathers (as you heard) other Ministers are but your father's brethren. Very nature itself teacheth you this morality to love your own fathers before the nearest of their kindred, and your father's house before the house of any other. I have told you that Charity must be regular, and orderly, not preposterous. To speak plainly, since there is a woe to the shepherd that leaveth his flock, Zach. 11.17. although (we suppose) it be to feed others whom he affecteth better than his own; what shall we think of the flock that leave their shepherd, to run after some 
n Sic dictus a populo ●olendo, ut notat, ●●adius in lib. pr. Flori, Cap. 9  poplicola, some Chaplain of the multitude, some 
o Levita ille judicum cap. 17. v. 7, 8. etc. 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 test●tur ipse Hierony Episto. ad Domini●● Ideò Concilium Tridentinum vagos huiusmodi praedicantes consulto prohibuit.  wand'ring Levite, some Sheba, like him, 2 Sam. 20.1. that blows the trumpet to faction in Israel, and with the noise thereof, (as Orpheus with the sound of his Harp, invited wilden beasts and stones to come unto him) draws the whole country after him by the ears. 
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 minds me of Charity, and the mildest censure I can give is this: All these like sheep are gone astray: For they err (surely) who forsake their own fold and shepherd, to follow rather the voice of any other. Tell me all ye 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 post Catholicum dogma, sensum inveniatur Episcopum habere hereticum, sed Christianem tantum Catholicam, & orthodoxam asso jet, fidem, ut unius tantummodo uxoris & Catholicae Ecclesiae vir, Episcopus vocitetur.  S. Ambrose his interpretation, which in their sense is the minister of one Parish: whereas with him the Catholic Church is that one Church, and two Churches are two Faiths, Catholic and Heretical. But the Apostle literally forbids (saith he) digamum Episcopum ordinari, that is, that one that hath two wives should be ordained a Bishop. But I pray do not these erroneous courses maintain, or erect a new kind of lay pluralities? Did not the same S. Paul prophecy against these pluralities, 2 Tim. 4.12? The time will come when they will not endure sound Doctrine, but after their own lusts they shall heap to themselves teachers, having itching ears: Again, all ye who esteem the dispensable absence of Pastors from their cares as the negligence of the Ostrich in job, 
r job 39.14, 15, 16, 17.  that leaves her eggs in the earth, and forgetteth that the foot may crush them. That is hardened against her young ones, as though they were not hers; and all this is because (so fare perhaps they will follow the allegory) God hath deprived her of wisdom. Or, you that judge of all such leaving the flock, as Eliab judged of David his leaving of his few sheep in the wilderness. 
s 1 Sam. 17.28, 29.  Namely that it is only out of pride and haughtiness of heart: Whereas one may reply with David there: v. 29. What have I done, is there not a cause? what, have I done, are not the sheep left with a keeper, v. 20. And is there not a cause? have I not my leave and my message given me with David, ver. 17. Tell me I pray you is not your straying from your own Pastors a new kind of popular nonresidence. You run too and fro the land, as if there were 
t Amos 8.11.12.  a famine of the word; because it is not dressed according to your fastidious appetite. 
* Schismatical practices are to be avoided as well as schismatical opinions; for factious courses and factious conceits do reciprocally beget one the other, so that she which is the daughter of schism, by prodigious incest; becomes again the fruitful mother of division. Mater me genuit, matter mox gignitur ex me.  Correct then this ill humour by charity and wisdom. Wait upon those whom God hath set over you, 
u Matth. 24.45.  to give every one of you, your portion in due season. As 
w 1 Pet. 2.2.  new borne babes desire the sincere milk of the word, from those breasts, which are made for your nourishment) that you may grow thereby. I am sure you would have mothers to nurse their own children, supposing the milk of any other breasts, not so kindly. As for those that urge unto you; the example of the jewish people, who left their blind guides the Scribs, & Pharisees, & 
x Matth. 4.25.  came in great multituds from all parts, to hear Christ preach; I will only tell you that they speak as wisely on the extreme, as he in Zanchy on the other, who said that if S. Paul and Mr. Calvin should both preach at the same time in Geneva, he would not leave M. Calvin to hear S. Paul. For this man (it seems) equalled in his judgement an ordinary pastor with an Apostle, who had immediate vocation from heaven, and was inspired with the spirit of infallibility. Act. 9.15. Gal. 1.12. And the other debase in their opinion the ordinary ministers of the Church of England into mere Scribes and Pharisees, that is in our Saviour's exposition (Matth. 15.14.) blind leaders of the blind, that must needs cause the people to 
y Pro. 29.18.  perish for want of vision. And on the other side they receive their new fangled teachers only as the Galathians at the first entertained S. Paul as an Angel of God even as Christ jesus, Gal. 4.14. Whereas indeed every Minister should be received so: For we are all Angels and Ambassadors of God, 
z 2 Cor. 5.20.  and stand in Christ's stead, when we deliver Christ's message. But as Absalon by compliments insinuated himself into the people, and stole away their hearts from David, 
2 Sam. 25.5, 6.  
a Cui similis fere peromina Otho, de quotacit. l. 1. high Nec deerat: Otho protendens manum adorare vulgum iacere oscula, et omnia serviliter pro dommatione. Subdolum quoque hanc artem capiandi populum describit psalmista. Psal. 10.9, 10. Et Apostolus ipse, 2 Tim. 3. v. 5, 6, 7. Gal. 4 15.  So there are (I fear) colloguing Sycophants, that creep first into men's houses, and then into their bosoms, & so steal away their hearts by a new kind of sacrilege, from their own Pastors, & churches to lead them captive into error: lest my phrase transgress the law of Charity, hear our Apostle (a man pestered continually with such false brethren:) they zealously affect you but not well They would exclude us, that you might affect them, 'tis true, I must say it, though S. Paul's lot there v. 16. fall upon me for speaking the truth: as Absalon wished that he were judge in the Land, that he might do every man justice: so these men would reign alone in the affection of the people, & then every man should surfeit of Religion, until perhaps they did complain of Sermons, as Israel of Manna, Num. 11.6. Lastly suppose Absalon just, and innovators indeed zealous, yet away with rebellion, away with faction, which bring greater disturbance and confusion with them, than the justice & zeal of such men, can possibly do good unto the Church or Common wealth. Wherefore S. Paul is so earnest to cry down all factious love to the Ministers of the Gospel, that he blames those that make Cephas or Apollo, yea or himself also, the head of faction, 1 Cor. 1.12. yea he is bold to reproove that zealot also, who in any schismatical humour cries out there, I am Christ. And I beseech you what is the faction of jesuites at this day, but the monopolising of jesus to themselves? Wherefore Pope Sixtus Quintus had a good intention (how ever diverted) to change their title into Loyolites. For Christ jesus is no monopoly, to be engrossed into the hands of one society: He brings common salvation, jud. 3. the which he extends to the universal Church, causing her by his Divine Charity to dwell in unity: that is, in himself, for they dwell not in Christ, who dwell not in unity.  
The members of Christ lie not scattered like Absertus his limbs rend in several pieces, by unnatural divisions. Christ prays that his Disciples may be one, as he and his Father are one, joh. 17.13. Now (then) I beseech you brethren by the name of our Lord Christ, that ye all speak the same things and that there be no divisions amongst you, etc. 1 Cor. 1. 10. mark them which cause divisions and offences, and avoid them, Rom. 16.17. For by fair speeches (Absalon-like) they deceive the hearts of the simple.  
Once more. Must the Ministers of Christ be loved as spiritual Fathers? Then let your filial affection show itself in 
b Heb. 13.17.  obeying their just injunctions: In following their good 
c 1 Cor. 11.1.  examples: In bearing patiently their corrections and reproofs: by interpreting all their actions and words to the best: lastly in being every way a comfort, and no way a vexation unto them. Let 
d Pro. 10.12. 1 Pet. 4.8.  love cover their infirmities, though there be a multitude of them, since 
e Act. 14.15.  they be men of like passions with you. I forget not what a blessing fell on Shem and japhet, for covering their 
f Gen. 9  father Noah his nakedness, and what a curse was inflicted on Cam and his posterity, (
g Quid filij meruere Quod tui Senec.  Canaan being cursed for his sake) for mocking at his father's shame, though it were the effect of a notorious sin.  
In the judgement of Vincentius Lerinensis, 
h Lib. conta. haeres. cap. 11.  they are the sons of Sem, and japhet, Qui viri sancti errata, nec adprobant, nec produnt, who neither approve nor divulge the faults of one of God's holy ones, especially of the Fathers of the Church. Such a son of theirs was royal Constantine, who professed that if he should take a Bishop in any notorious offence, that he would rather cover him with his own imperial robe, then suffer him to be an object of popular derision. They on the other side, are the sons of Cham, (saith that excelleht Author) who do not only neglect to cover the infirmities of their spiritual Fathers, but publish them, especially after their death, to vulgar scorn. We need not review antiquity to fetch examples thence in this kind, which are frequently set before our eyes. Each vulgar laicke doth now usurp the office of Cato the Censor, in Church and common wealth, but especially in the Church. (For men fear her authority lest) her censures are but bruta fulmina, vain threats to them; and her Prophets are but 
i jer. 5.13.  wind; The Fathers of the Church are the Noah's, who in these days are made a 
k 1 Cor. 4.9.  spectacle unto Angels and unto men, the bad I mean of both kinds. For the good of either kind, which love God, love God's Ministers. And we are glad, that not a few such hear us this day, who know of these things, (I mean those rude indignities which the Clergy daily suffers) and before whom we speak boldly, as S. Paul 
l Act. 26.26.  before Agrippa, If there be any to whom we are set forth as a spectacle even as Apelles his picture to be censured by all manner of lookers on, from the head to the foot, from the beginning to the ending; we are ready with Apelles to correct the censorious Momus, that presumes to judge beyond his own Art. Thou man of censure whosoever thou art, dost thou think that the Ambassadors of Christ stand in the Pulpit, as the prisoners at the bar, to expect judgement, yea variety or rather contrariety of judgements to pass upon them? And dost thou with the rest of thy brethren and sisters, even Demetrius, and all the Craftsmen, with every silly woman, 
m 2 Tim. 3.6.7.  laden with sin, captivated unto errors, wedded so surely to her own fancy, and faction, that wisdom itself cannot contrive her divorce from them. Must these I say Et id genus omne, and all of the like kind sit upon their several seats of justice as it were, and pass sentence upon us whether right or wrong?  
One saith, perhaps with Festus, 
n Act. 26. 2●.  that much learning hath made the preacher beside himself, whereas another (it may be) thinks him but an ignorant man, because he can hear but few words of the Sermon, and scarce understand any, and so you must think that much ignorance hath, made him a learned censurer. Again, suppose one accuses the Preacher for lack of the spirit of prophecy, which should teach him what he should preach in that hour, because he hath not the gift of memory and utterance. But if his memory be ready, and his speech fluent, than another is likely to judge him more full of words than matter, as if it were a sign that one is not laden with any great burden of prophecy, when he runs nimbly away with his matter: so that we cannot tell, whether we go too fast or too slow, for such censurers, whose judgements, like fire and water overthrow one another and who like Christ's accusers, Matth. 14.56. seldom agree together. They will undertake to judge, who is a powerful Preacher, and who is an edifying soule-saving Pastor: when as for the most part of them, they know not what these very words, to preach, and to edify mean, in the Scripture phrase: yea though perhaps, with him that had lived 50. years under a preaching Ministry, they know not their 
o See an example of this prodigious ignorance in Mr. Pembles Sermon of ignorance. pag. 17.18.  own soul from their backe-bone, or their God from a man like to themselves. Most commonly they mistake appearance for truth, seeming for being, noise for substance, earnest and 
p Quis est qui in lintre loquit●r ut ait ille apud Quintillanum de quodam ●nimico declamatore qui corpus suum versabat in parts omnes.  theatrical action on every side for zeal, bodily strength for power of the spirit, memory for knowledge, and faction for Religion. If any here have thus presumed not only to be teachers of the Law, as it is 1 Tim. 1.7. but also judges of teachers, not knowing what the speak, or whereof they affirm: No more than Balaams' beast understood what she said, when she reproved with humane voice the madness of the Prophet; (Only here is the difference between them) that God opened her mouth: but these in effect open their mouths against God, with those Psal. 12.4. I would wish them to confess their fault unto God ingeniously, for the time past, in David's words: We have been foolish and ignorant, even as a beast before thee: And for the time to come, I entreat them to take Salomons, advice, Eccles. 5.1. viz. to be more ready to hear God's word taught by those that have first learned it themselves, then to offer the sacrifice of fools, i. e. (to accommodate the words to my purpose) to give a rash censure of what is spoken. This is a strange fire of false zeal, which must not burn the sacrifice or incense that God will accept of: If thou wilt present an offering that God shall not despise, take S. Augustine his direction: Zelum tuum inflammet charitas, informet scientia; Let it be a  offering of zeal, made ready for the Lord by knowledge, and set on fire by love: For this love inflame● knowledge to the desire of good, and knowledge directing love to the performance of the same, fulfil the Law.  
So I address my speech for a conclusion by way of brief but earnest exhortation, 
* 5. Of mutual love of Christians in what particular societies soever they live together.  of you of the Laity also to mutual love in the Lord jesus, 
q Eccles. 12.11.  at least to the increase and continuance thereof. Supposing I may say with the Apostle, 1 Thes. 4.9. & 10. As touching brotherly love, ye need not that I writ (or speak) unto you, for ye yourselves are taught of God to love one another: And indeed ye do it. Yet must I go on with S. Paul there. But we beseech you brethren, that ye increase more and more, and that ye study to be quiet, etc. v. 11. Although then you be in charity already with one another, yet let the 
q Eccl. 12.11.  words of the wise (even of the spirit of wisdom) be as goads (to drive you forwards in this duty) and as nails fastened by the masters of the assemblies (to fix this grace the surer in your minds) which are given from one shepherd sc. Christ jesus the chief shepherd and Bishop of our souls. B●● I beseech you in the bowels of Christ jesus: Above all things (fare above all by-respects of self love) have fervent charity amongst yourselves, 1 Pet. 4.8. To this purpose Consider one another to provoke to love, and to good works (the effects of love) not forsaking the assemblings of yourselves, (like brethren together in unity) as the manner of some is, Heb. 10.24, 25. And be at peace among yourselves, 1 Thes. 5.13. Showing your love to one another, by your agreement together. For hatred stirreth up strife, Prov. 10.12. And it is only pride that begetteth this hatred, for only by pride cometh contention, Prov. 13.10. But with the well advised is wisdom, saith Solomon there: And love, which covers all sins (as Solomon hath it) Ib. sc. Prov. 10.12. is the freight of heavenly wisdom. For this wisdom is peaceable, gentle, easy to be entreated, jam. 3.17. yea she is ready not only to accept, but to offer agreement. For there v. 18. not only the fruit of righteousness is sown in peace, but it is also of them that make peace. So then my brethren, not only have love, and be at peace, when love and peace are presented unto you, but also 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Cor. 14.1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, persequimur charitatem. Fellow after or pursue Charity, 1 Cor. 14.1. And likewise as David exhorts you, Psal. 34.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quaere pacem & sequere eam: i. e. seek peace and follow it 
s Pagnin. in Lex. Qui tamen 〈…〉  Quaere, non verbis solum, & interrogatione, hoc enim est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed conatu, & studi● hoc enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat; The word in the original intimates, that we should seek peace; not only in 
t Psal. 55 21.  words by enquiring after it, with an is it peace O jehu, but in deeds also, by serious study and endeavour to attain it. Although your souls with david's, have long dwelled with those that are enemies to peace, and persecute it into strife and faction, yet do you still (with David) pursue peace, to embrace and possess it: Alas, love and peace like riches, 
Prov. 23.5.  make themselves wings and fly away, like an Eagle towards heaven: And like a bird escaped, they are hardly caught and brought back again: O than you that enjoy them, hold them fast, as jacob held the Angel that they may bless you ere they go away; or rather that they may not departed at all: So that either your prayers and endeavours may return into your own bosoms, and make you happy in your own consciences: or else may all so take effect abroad, and make you happy in the fruit thereof among your brethren. For truth itself hath said, that Blessed are the peacemakers, Mat. 5.9. that is, not only they which effect, but they also which hearty endeavour peace.  

u Col. 3.12.  Put on therefore (as the elect of God, holy and beloved) bowels of mercies, kindness, humbleness of mind, meekness, long-sussering.  
Forbearing one another, 
V 13.  and forgiving one another, if any man have a quarrel against any: Even as Christ forgave you, so also do ye.  
And above all things put on Charity, 
V 14.  which is the bond of perfection.  
And let the peace of God (and so consequently, 
V 15.  the God of peace) rule in your hearts.  
Hear the conclusion of the whole matter which I have delivered unto you on my Text, and that you shall have from S. Augustine, Si non vacat, etc. If thou hast no leisure to turn over all the leaves of holy writ, hold fast Charity: And in her thou shalt find all knowledge; so thou shalt retain in thy mind, both what thou hast learned in Scripture, and also what thou hast not learned. Because upon Charity all the Law and the Prophets depend, Matth. 22. In that which thou understandest Charity is evident; in that which thou understandest not, Charity lieth hidden. He therefore holds fasts that which is manifest, and that which is abstruse in God's word, who keeps Charity in his conversation. Charity is the bond of affections, without which the rich man is poor, and with which the poor man is rich. How great is she? The safeguard of the soul, the establishment of knowledge, the fruit of faith, the wealth of the needy, the life of dying men. She alone is not troubled with other men's felicity, for she envieth not. She alone is not lifted on high with her own prosperity, for she is not puffed up. Among reproaches she is secure, in the midst of hatred she is kind. Amongst quarrels she is gentle, amongst treacheries she is innocent. Therefore she bears all things in this present life, because she believeth all things concerning the life to come. Whatsoever more abundant good than my speech can utter, you shall find out in the commendation of Charity, let it appear in your lives: Thus 
w Ipsissima August. verba sunt Tom. 10. pag. 232. serm. 39 de Temp Si non vacat omnes paginas Scripturarum evolvere, tene Charitatem, et in ea invenies omnem scientiam. Ita tenebis, quod in Scriptura didicisti, tenebis etiam quod non didusti, Quia â Charitate tota lex et prophete pendent, In eo quod intelligis, charitas patet, in eo quod non intelligis, Charitas latet. Ille itaque tenet, & quod patet, & quod latet in divinis sermonibus, qui charitatem tenet in moribus. Vinculum est mentium, sine qua dives pauper est, & cum qua pauper dives est. Quanta est ista? Animarum salus, scientiae solidamentum, fidei fructus, divitiae pauperum, vita moricatium. Sola est, quam faelicitas aliena nompremit, qui a non aemulatur Sola est quam faelicitas sua non extollit, quia non inflatur. Inter opprobria secitra est. Inter odia benefica est. Inter iras placida est; Inter insidias innocens. Ideo tolerat omnia, etc. ibid.  S. Augustine teaches you how to demonstrate by your practice, that Charity is the fulfilling of the Law. Now S. Augustine having exhorted you to Charity; Next let S. Gregory dehort you from strife and uncharitableness, Cur. pastora. part. 3. cap. 1. admo. 24. Perpendant seminantes jurgia, quam multipliciter pecant, qui dum unam nequitiam perpetrant ab humanis cordibus canctas simul virtutes eradicant. In uno enim malo innumera peragunt, quia seminando discordiam, charitatem quae virtutum omnium matter est, extingunt, i. e. Let those (on the other side) that sow contention (amongst Christian brethren) consider how manifold their offence is, who by committing one sin root out all virtues whatsoever out of men's hearts: for in one evil they commit many, because they destroy Charity, which is the mother of all virtues. And thus men of contention, demonstrate by their lives, that uncharitableness is the violation of the whole Law of God.  
I shut up all with one pathetical exhortation, and one fervent prayer; both learned of our Apostle S. Paul. The first is, 
x Phil. 2. V 1.  Phil. 2.1, etc. If there be therefore any consolation in Christ, if any comfort of love, 
V 2.  etc. Fulfil ye my joy, that ye may be like minded, having the same love, being of one accord, 
V 3.  of one mind. Let nothing be done through strife or vain glory, etc. Look not every man to his own things, etc. 
V 4.  And this I pray (with S. Paul, 
Phil. 1. V 9  Phil. 1.9, etc. That your love may abound yet more and more, in knowledge and in all judgement. 
V 10.  That ye may approve things that are excellent (which are the things of Charity, 1 Cor. 12.31. and Chap. 13. ibid.) that you may be sincere and without offence, until the day of Christ. Being filled with the fruits of righteousness, 
V 11.  which are by jesus Christ, unto the glory and praise of God. Amen.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
FINIS.   

ERRATA.  
PAge 98. line. 18. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 118. l. 23. for incundissima r. incundissimi. p. 144 l. 21. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 145. l, 22. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 152. l. 15. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

In the Margin.  
PAg. 69. l. 20. for tantum, r. tantam. p. 80. l. 5. for unam, r. unum. p. 96. l. 29. for flax, r. fax. p. 125. l. 2. r. potsstatem non astrictam uni, etc. p. r 41. l. 10. for ille fuit reverentiae, r. illi fuit reverentia. p. 154. l. 27. for unam, r. unum. p. 155. l. 4 for Deam, r. Deum.