THE TRUE CHARACTER tending to LOVE. OR, A short Treatise wherein is showed how Christians ought to love their Christian Brethren, in their affections, words and deeds. By a lover of charity, B. N. Very useful and necessary for Christians that are willing to live in love, unity, and peace in these distracted times, wherein so many divisions abound. Viewed and approved by divers worthy men of the City of LONDON. HEB. 13. 1. Let brotherly love continue. Printed for R. Wodenothe, at the Star under Peter's Church in Cornhill, 1647. THE TRUE CHARACTER tending to LOVE. COnsidering with myself of the benefit of love, together with the difficulty of it, which hath almost worn it out of use amongst Christians, I thought fit to afford some help to lead careful Christians up this mount of love. Love is a communicated goodness, without which man is no better than a beast, praying for himself alone, also it is a commandment which the Lords own finger hath written, therefore in obedience to him we must love our neighbour in these five particulars. 1 We must love them in their persons. 2 In their Bodies. 3 In their souls. 4 In their goods. 5 In their good names, and in every thing that belongs unto them. 1 In their persons, these 3 ways. 1 In our affections. 2 In our words. 3 In our deeds, even as in 1 John 3. 18. where he teaches us not only to love in word and in tongue, but in deed and in truth. 1 In our affections we must express our love in ordering them after such a sort that we cannot rashly be angry with them, but moderately reprove them, in which consider these three things. 1 That the cause be just, and earnest, even as Saint Matthew holds it forth in Mat 5. 22. 2 That our anger be not furious, breaking forth in immoderate heat, into cursing, banning, reviling and the like, for Paul the Apostle advises us to this, that we should put away with all malice, all bitterness, wrath, and anger, etc. in Ephes. 4. 31. 3 That it hold not long, for both should seek reconciliation, as that example of the father that ran to meet the son, and the son ran to meet his father; so that this doth plainly reprove those that when they are once fallen out, will never be reconciled again, or strain courtesy, who shall begin, and this doth bewray their want of love, Ephes. 4. 16. Now true love suffereth long, it will put up many injuries, and pass by many wrongs, for what saith Solomon, Cant: 8. 7. Many waters cannot quench love, etc. 2 There is a secondary point of inward love that is not to envy any others good: It should not be a grief to us, to see others wiser, wealthier, or better thought of then ourselves: we should be as glad of their welfare; as of our own, and rejoice as much to hear them praised, as we would do if ourselves were commended, even as Paul advises us, in Rom: 12. 15. Rejoice with them that rejoice, etc. 3 We must not in no wise take that in evil part, that may be well meant, we must not be to jealous, and too suspicious, of our brothers, upon every conceit, thinking hardly of them, for what saith Saint Matthew, Judge not lest ye be judged. 4 We must not disdain them nor set up ourselves against them, for though in some one gift they come behind us yet happily in some other they come before us, and though they do not, yet happily they have not had such helps, means, so many sweet motions, to bring them on as we have had, Phil: 2. 3. Where Saint Paul exhorteth us all, to let nothing be done through strife or vainglory, but in lowliness of mind, let each esteem other better than himself, etc. Thus let our affections be toward our neighbours, and let us show our love to them in our words. 1 Not speaking bitterly, scoffingly, nor crossly to them if we wronged, yet we must deal coldly, gently, and mildly with them, for Saint James saith, speak not evil one of another, etc. James 4. 11. Also in Gen: 21. 9, 10. Also Solomon saith, that a soft answer turneth away wrath, and therefore let us be advised in no wise to speak evil one of an other. But yet in God's cause we may be some what sharp in our speech rather than in our own but in neither unless we see gentle means will not work, even as Physicians use strong medicines when they see that the weaker will not help. 2 We must not speak evil of them behind their backs, but by love conceal those infirmities that are in them, unless God's glory or their good require the opening of their faults, for Saint Peter exhorteth us above all things to have fervent charity among ourselves, the reason is, because, saith he, Charity shall cover a multitude of sins, 1 Peter 4. 8. Also Saint Paul saith, that the man is not without the woman, nor the woman without man, but we are all one in Christ Jesus, 1 Cor: 11. 11. 3 We must not brawl, and wrangle contentiously about questions that arise amongst us, even as Saint Peter exhorteth us, in 1 Peter 3. 15, 16. We must show our love to our neighbours in our deeds, in not withdrawing ourselves from them in their needs, but to our power and ability, seek to make their lives sweet and comfortable to them, we must not be altogether our own men, shut up within our own profit and pleasures, and wholly taken up of them: but by love we must go out of ourselves to the good and profit of our brethren, for the Lord hath commanded by Moses, that we should open our hands wide unto our brethren, and to the poor and needy of the land, in Dent. 15. from 7. to 13. From whence we may learn that they who are so far off from helping their needy brethren, that they make even a spoil, and prey of them, most unchirstianly increasing their miseries, and by usury and hard bargains, putting of them further into debt and danger; they have no drop of humanity much lest any sound ground of Christianity in them, for thus to do is absolutely forbidden in Levit. 25. 36. where it is written expressly that we should take no usury, nor increase of our poor brethren, but that we should fear God, that our brother may live with us, etc. Furthermore, we must do no violence to their person, we must neither smite nor hurt them in life nor limb, as appeareth, Levit. 24. 19, 20. where it is said, that if a man cause a blemish in his neighbour, for as he hath done, so shall it be done to him again, etc. Objection. But here some may say, this love is of none effect now. Answer Is that though the ceremony of the Law be now abrogated, yet the equity of it stands still in strength. So again, we must declare our love to their persons, by not procuring any hurt to their persons by any means, so tenderly the Lord would have us regard our brethren, that we should not be any occasion whereby hurt or damage may grow unto them, for thus did David, 1 Chron. 11. 19 from whence we may observe thus much, that them that delay suits in Law, or blow tales into ovens heads, and so give occasion of blood, or them that rashly venture men's lives for their profit or pleasure, are highly guilty of the want of love. Thus far of our love to their bodies, declared in our affections, words and deeds, but yet we must not think ourselves discharged towards our brethren's persons, when we have performed this, for the chiefest thing is yet behind, which is, love to their souls, which is the very life of Christian love, even as Saint Paul expresses his desire for Israel, through the love he did bear to their souls, was, that they might be saved, Rom. 10. 1. 1 We must express our love to their souls, in our mourning and sorrowing for their sins, even as Christ wept over Jerusalem, so must we weep over the souls of our brethren, even as the Prophet Jeremiah saith, with a heavy heart to the people, If you will not bear it, my soul shall weep in secret places, etc. Jer. 13. 17. 2 We must express our love to our brethren, in praying for them that the Lord would forgive them, and fill their hearts with the riches of his grace, even as Saint James advises us to pray one for another, Jam. 5. 16. But now, it may be doubted, whether one man's prayer can get pardon for another man's sin, truly it may, as plainly appears, 1 John 5. 16. where it is said, If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give them life, for them that sin not unto death, etc. From whence we may clearly observe, that they that see other men drowned in sin, and yet are not oft upon their knees, to entreat the Lord hearty and earnestly for them, as highly guilty of the neglect of this duty of love towards them: But yet not withstanding we shall not obtain a blessing without the saith of him whom we pray for, for it is impossible to please God without faith, Heb. 11. 6. 3 We must express our love to them in labouring to draw them to Christ, even as one candle lights another, so one man must bring another to God, as Peter being converted must convert his brethren, so we being turned, must turn others to the faith, even as Zach. 8. 21. Where it is written, that the inhabitants of one City shall go to another and say, come, let us go speedily and pray before the Lord, and seek the Lord of Hosts, etc. 4 We must express our love to the souls of our brothers in encouraging them, and lead them forward in the ways of God: even as a man plies a lamp with oil: so we must nourish and feed good things in them, that they go not out, as in Heb. 10. 24, 25. Where he saith, let us consider to provoke unto love and to good works not forsaking our course, etc. As some do but exhorting one another, etc. This is further declared by a similitude, for as in a great family, where are many children the elder help to carry and tend the younger, so in the family and household of God, the ancienter and elder Christians must help support, and bring forward those that are the weaker, and come lately to the saith, as Acts 18. 27. where it is said, that he helped them much which had believed through grace. 5 And lastly, we must express our love to their souls in admonishing them of their faults, for he that rebuketh not his brother of his sins hateth him in his heart, and therefore the Lord hath commanded, saying, thou shalt not hate thy brother in thine heart, but he saith withal, thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him, and truly this not rebuking appears to be a deadly hatred, because we know the Lord will punish his sins and bring it to light: and therefore if we dissemble and admonish him not to leave it, what do we else but desire the Lord to blaze him, and to shame him for it. Object. But yet here one may object and say, O but men will be angry with us if we tell them their faults. Ans. God will be angry if we tell them not, and therefore, I say it is better to lose men's favour than God's favour, and to have our neighbour's displeasure then God's displeasure: and yet often times that falls out, that Solomon speaks of, Prov. 23. 23. When he saith, that he that rebuketh a man, afterwards shall find more favour than he that slatereth with the tongues. These three things are to be regarded in reproving. 1. That we do it mildly and lovingly, that we set not too eagerly and too hardly on them, for Saint Paul moveth us to deal mildly with a brother that hath slipped, in Gal. 6. 1. Where he saith, Brethren, if a man be overtaken in a fault, ye that are spiritual, restore such a one in the spirit of meekness etc. 2 That we do it mildly and with power, not only making them see their sin, but even all the shame of it, to bring them to a further hatred and loathing of it, as the Prophet Micah declareth, that he was full of power by the spirit of the Lord to show unto Jacob his transgression, and to Israel it is sin, Micah. 3. 8. 3 That we do it discreetly, not casting of precious seed upon every ground, but having some hope of the party, that it shall do good, for what saith Solomon, reprove not ascorner lest he hate thee, but rebuke a wiseman and he will love thee, Prov. 9 8. as also, in Mat. 7. 6. where Christ for bids to cast holy things before dogs. But again, every profane man is not to be given over in his sin, for we must have great care that we judge not men past physic till their disease be very desperate the 〈◊〉, for though a man have been a scorner before, yet we known nor whether now he may leave it, and though he have been very impatient of reproof at other men's hands, yet wek● 〈◊〉 not how he may take it at ours, and therefore as long as there is any spark of hope, we must not cease mildly to admonish them of their faults, as in that parable of the Vineyard that we let out to unthankful husbandmen, in Mar. 12, 3, 4, 5, 6. And thus 〈◊〉 of our leve to their persons, the second point, is to 〈◊〉 in their goods, for love not only regards the person of our neighbour, but also dealeth tenderly and lovingly with all those things that belong unto them, so that if any thing of his 〈◊〉 all not find honest and trusty dealing at our hands, there shall be just cause to arrest and indict us of the want of love, for the Lord requires that our love should be without dissimulation, Rom. 12. 9 We must show our love to neighbours in doing these three things. 1 In preserving them as much as we ran. 2 In keeping nothing from them that is their due. 3 In not taking anything from them by force or fraud. From the first of these we may learn, that their error is great, who when they see their neighbour's house, or cattles, or corn endangered, will not lend their helping hand to preserve them safe, if our neighbour's house be on fire, every one should run with his bucket to quench it, so if our neighbour be oppressed in law, every man must help to defend his right, if by sickness he be cast behind, we must further him and help him the best we can, as Exod. 23. 4. 5. where the Lord commands us that if we should see our enemy's Ox or his also going astray, we should surely bring it back to him again, etc. 1 They offend in this duty of love, who suffer their cattles through negligence to break into other men's grounds, and when they have trespassed him, are not willing and ready to recompense for their hurts, even as the Lord hath ordered it by Moses to be, Exod 22. 5. 2 They who hurt or lug their neighbour's cattles excessively, for what conscience is this? or equity is this? that a man for half a penny worth of grass, should do his neighbour's beast a shillings worth of charm, also in Exod. 22. 5. 6. 3 They that turn their own dangers upon their neighbour's necks, as they that turn the overshot of their water upon their neighbour's lands, or by any means draw him into peril that themselves may scape, for what saith Saint Duke, Luke 6. 31. As you would that 〈◊〉 should do unto you, do you also to them. 4 They that can give evidence in a matter, and yet by their silence suffer their neighbour to be defeated of his sight, for it is written, that he sinneth that concealeth his knowledge, as it appears, Levit. 5. 1. 5 They that will run to Law for every injury and for every wrong, for though a man have done us sorne harm, yet that is no reason that we should waste them in the Law, and so turn him out of all that he hath, but we must seek as near as may be, that his punishment may be answerable and equal to his offence, for Saint Paul saith, There is a fault amongst you, because you go to law one with another? saith he, why do not you rather take wrong? 1 Cor 6. 6. 7. 3 The second whereby we must show love to our neighbour's goods, is that we withhold or keep back any thing that is his, but rest are with conscience and care, whatsoever in any right or equity belongs unto them; for Solomon exhorts us in no wise to withhold any good from them to whom it is due, etc. Prov. 3. 27. Yet truly there are many that fail in this which is in these four particulars. 1 They that keep back the labourer's hire, not only they that defeat him of his wages, but even they also that keep it in their hands when it should do them good, for Moses saith, at his day thou shalt give him his hire, neither shall the sin go down upon it, for he is poor and setteth his heart upon it, etc. Deut. 24. 15. 2 They that are not careful to discharge their own debts, for David showing the different estate of the godly and the wicked, in Psal. 37. speaks to this purpose in ver. 21. where he saith that the wicked borroweth and payeth not again, so that we see that it a wickedness, to burrow and not to restore again. 3 They that find any thing that was lost, and are not careful to restore so the best way, as I conceive, to bring us to restore what we have found that it's not ours, is to think that the Lord hath done thus but only is try our honestly, which we will possess with an evil conscient one penny worth of our neighbour's goods or two. 4. They that have hired; or borrowed, or taken any thing to keep, and are not careful, as much as lies in them to restore it as good as it came, even as Moses saith, If a man borrow aught of his neighbour; and the hurt or die, the owner not being with it, he shall surely make it good, Exod. 22. 14. 3 The third thing whereby we must show love to our neighbour's goods, is not to get away any thing by force or fraud that is his: we must suffer him to rest in a peaceable possession of those things which the Lord in mercy for the comfort of his life hath cast upon him, for the Apostle Paul exhorteth all to live holily and trustily, forbidding us to defraud our brethren, 1 Thes. 4. 6. from whence we may learn in bargaining always to give a penny worth for a penny, for covetousness and greediness of gain must not rate our commodity, but we must look as near as may be, that the goodness of the commodity we sell, even in truth and good conscience, be equal to that money the buyer pays for it, as Moses faith, L●●it. 25. 〈◊〉. etc. where it is written whether ye buy or sell ye shall not oppress ou● 〈◊〉. 1. Now this condemneth all uttering of deceitful and 〈…〉 ty wa 〈…〉. Amos 8. 6. 7. 2 It condemneth those that over sell their 〈◊〉 and labour to raise the price as high as they can in that, 〈◊〉. 3 It condemneth those, that use false measures and fasse weights, or cunningly make 〈…〉 come sh●●t of his due, Deut. 25. 15. 16. 4 It condemneth those that 〈◊〉 i● the 〈◊〉 〈◊〉 upon a 〈◊〉 that must 〈…〉 his 〈◊〉 for 〈…〉 get them ●or brethren in bargaining i● this 〈◊〉, we are also charged with this 〈◊〉. That we take 〈…〉 of 〈◊〉 ●●●g●bour for all ●sury themselves the print of the u 〈…〉 ●eeth to ●heir 〈…〉. Where the 〈◊〉 saith, that we sold not 〈…〉 for use, etc. Quest. Some may ask what usury is? Ans. It is a certain gain exacted by 〈…〉 the principal, only in recompense of lending of it, and it is 〈◊〉 condemned by the Lord, De●●. 23. 19 Object. Again, some may say, doth 〈◊〉 he 〈◊〉 law allow of it for eight in the hundred. Ans. No the Prin 〈…〉 Law res●●aineth, and he would have you le●● to your bret 〈…〉 freely, but 〈◊〉 your ●eart● are hardened he doth allow eight in the hundred, lest you should take twenty in the hundred. Object. Again some may think that it is lawful because it is not forbidden in the new Testament. Ans. first because it is condemned sufficiently in the old, and the moral Law standeth in strength, and is never repealed, and Christ came to fulfil the Law, not to destroy it, in Mat. 5. 17. Lastly, we are charged with this duty that we neither filch nor pilfer the pin or point from our neighbour, for it is not the value but the honest manner of coming by a thing that maketh it theft, Ephes. 4. 28. Let him that hath stolen steal no more, etc. Now (in a word) the root and ground of all hard dealing with our brothers if covetousness and greedy desire of gain, for why do men rack the price of then wares? Why do they sca●t their measures? Why do they sell they care not what? Why are they u●●ets, oppressors, 〈◊〉 and the like, but because their hearts run after cover 〈◊〉, and they are mightily overtaken with greediness 〈…〉 game; and this the Apostle Paul 〈◊〉, is the root of all evil 1 Tim. 6. 10. And there are two causes of this covetousness. 1 Di●● 〈◊〉 with our present state, not rusting in it at in our portion with great thankfulness to God for it. For when we are once fallen into love with a better state and grow discontented with the present blessings of God that are upon: then we fall to scraping, and sett●…ing in we care not how, even as Saint Paul saith, they that will be rich fall into many temptations, and snares, and many foolish and hurtful lusts, ● Tim 6. 9 2 Infidelity and distrust in God, mistrusting the Lords care, that he will leave 〈◊〉 in the 〈◊〉, and not provide sufficiently for us; we think 〈◊〉 make shift for our se●ves, and to be furnished for a rainy day, though the Lord should leave us, but Paul 〈◊〉 〈◊〉 the 〈◊〉, that is, that our conversation should be without covetousness, and (he saith) be content with such things as ye have, for he hath said, I will never leave thee nor forsake thee, in Heb. 13. 5. Also there are two remedies. 1 To rest contented with our present estate, as in the portion which the Lord in wisdom knows to be fittest for us, even as Paul Phil. 4. 11. He had learned to be content in any state or condition. 2 To be strongly persuaded that the Lord will not leave us not forsake us in our need, but graciously will supply us with the riches of his power, whatsoever is wanting in us, even as Saint Peter exhorteth us, for to cast all our care upon God, for he careth for us, 1 Pet. 5. 7. 3 The last thing that we must show our love in to our neighbour is to take care for their credit and estimation, that we bring not any blot or blemish upon them, but by love maintain and uphold their good report, even as Paul directeth us to speak evil of no man, to be no brawlers, but gentle, showing all meekness to all men, Titus 3. 2. 1 The first duty we are charged with herein, is that we when occasion serves, should be willing to make report of those graces and good things that be in them, and to bestow their just and deserved commendations on them: we must not be given to smother and conceal our brethren's praise, to bury and rake up their commendations in the dust, but be forward in remembering those things, whereby credit and estimation may grow unto them, even 〈◊〉 in his third Epistle 12, where he commends Demetrius, etc. 2 The second duty we are charged with is that, when we hear them falsely charged with any crime, we must stand out in their defence, being content to hazard and adventure some part of our own credit and welfare for them, even as Jonathan answered Saul in defence of David, 1 Sam 20. 32. 3 We must not raise any slander or flying tale against them, it is a soul sin to gad up and down from house to house whispering in this body's ear and that body's ear, this tale and that tale to the discredit of our brethren, Levit. 19 17. 4 We must not open our ears to give entertainment to them that carry tales, for the law of God not only condemneth those that set them on foot, but even those also, that by reproving them, and lending an ear unto them, do as it were underprop and uphold the same. And therefore it shall be no excuse to say, that we were not the authors and first brochers of them: but if we be hasty to to flying tales, or giving countenance to every busy body that will fill our ears; there shall be just cause to condemn us in this behalf: for whatsayth Moses, Thou shalt not raise a false report, put not thine hand with the wicked to be an unrighteous witness, Exod. 23. 1. Also as Solomen saith, even as the Northwind driveth away rain, so doth an angry countenance, a backby●ing tongue, Prov. 25. 23. 5 We must not blaze abroad the infirmities and offences of our brethren, if by any private dealing they may be reform, Prov. 11. 13. A tale-bearer revealeth secrets, but he that is of a faithful spirit concealeth the matter. 6 We must not amplify and aggrivate men's faults, though they be bad, yet we must not make them worse than they be: for this shall make even our enemies ●y we love them, when they see we do not rack and tenter the saints, but speak so tenderly and so sparingly of them, as possibly we can, Acts 16. 22. Now (good Reader) if thou approvest of this advertisement in thy judgement, I pray thee giveth diligence to bring it by degrees but unto a daily practice (for thou shalt have ●●ed of it daily) and by good experience, thou shalt in the end find, I hope that the gain will countervail the pain. FINIS.