Commentary on 2 Peter, Commentary on 2 Peter volume 1 · Chapter 1 · Verse 7
Verſe 7.
To Godlineſſe Brotherly Kindneſſe.
FOr better method of proceeding in the deſcription of this next Grace, let me guide my diſcourſe and your attention through theſe five particulars. The Connection, Definition, Diſtinction, Concluſion, Application.
Firſt, for Connection and Dependance, we muſt conſider the reaſons why the Apoſtle joyns immediatly to godlineſſe, Brotherly kindneſſe. We have three reaſons.
1 Becauſe Brotherly kindneſſe is the daughter of Godlineſſe. He that loves God for his owne ſake, will love his brother for Gods ſake.fIoh. 21.17. Peter loveſt thou mee? feed my lambes. What you have done to theſe little ones, yee have done to me, Mat. 25. Ille bene agit quae juſta ſunt, qui novit priùs ſervare quae pia ſunt, Greg. He may beſt be good to his brother, that hath firſt learned to be good to his Father. Rivus charitatis ducitur de fonte pietatis. The river of charity ſprings from the fountaine of piety.
2 Becauſe Brotherly kindneſſe is the moderatour of Godlineſſe. Some mens piety runnes an impetuous pace; ſo faſt that it forgets to ſalute their brother by the way. Thoſe two Diſciples were ſo hot for Chriſt, that they would needs have fire from heaven upon their brethren. As Iudas would have hindred Maries piety by ſhew of Charity: ſo the Phariſies overthrew Charity with the ſhewes of Pietie,gMat. 23.14. They devour widowes houſes, and for a pretence make long prayer. God loves not ſuch madde zeale, that ſo fixeth the eyes on heaven, that it deſpiſeth to looke on their poore brother on earth. Indeed when ſuch an oppoſition meets us, that either wee muſt forſake Chriſt, or our brother; then himſelfe teacheth us to leave all, and ſo follow him. But when there is no ſuch neceſſity, God is often contented to depart from his owne right, that we may ſuccour our brother. Go learne what that meaneth; I will have mercy and not ſacrifice, Matth. 9.13. Mercifull workes to thy brother, are Pro ſacrificiis, Heb. 13.16. and Prae ſacrificiis, Hoſ. 6.6. God will forgive the omiſſion of piety, upon good cauſe of fraternall charity. He will ſpare the wife from Church to comfort her ſicke husband; the mother, to releeve her diſtreſſed childe. We have thoſe will runne ſo faſt to a Sermon, that they will not ſtay to give a poore orphant a penny. The true Catholike hath a catholike care: and ſets not the two Tables at variance; both which looke to Gods obedience, as the two Cherubins to the Mercy-ſeat. I know there is a Great Commandement, and another (but) like unto it, Mat. 22.38. But let not ſacrifice turne mercy out of doores, as Sara did Hagar: nor the flames of Zeale conſume the moiſture of Charitie, as the fire from heaven drunke up the water at Eliahs ſacrifice. Godlineſſe workes by brotherly kindneſſe, Gal. 5.6. No man muſt looke ſo high, that he over-looke his brother, Eſay 58.3. You faſt and mourne, and I regard it not, ſaith the Lord; becauſe ye exact upon the poore: Pietatem hanc ego nolo; Charitie is the Kings high-way to heaven: Zeale like Cuſhi runs apace, but love like Ahimaaz, gets firſt to the King, becauſe it runnes by the way of the plaine, 2 Sam. 18.23. Only that Godly man which is kinde to his brother, comes with beſt ſpeed to his Maker.
3 Becauſe Godlineſſe is proved by brotherly kindneſſe; this is our demonſtration that we love GOD. With one and the ſame Charitie we love both GOD and our brother: the difference is in the degrees and reſpects; God for himſelfe, others for him, and in him. There is nothing more eaſie than to oſtent the love of GOD; but the lacke of charitie, is the conviction of hypocriſie, 1 Cor. 13.1. There bee many donations of the Spirit: Though I ſpake with tongues of men: ſo many tongues as that divine Poet wrote of Queene Elizabeth:
That Rome, Rhine, Rhone, Greece, Spaine, and Italy;
Plead all for right in her nativity.
Yea, of Angels, Si quae ſint Angelorum linguae, Ieron. If at leaſt the Angels have any language. Yet if we have not charitie, we are as ſounding Braſſe or a tinkling Cymball. Like Balaams Aſſe, that ſpake to better her maſter, not her ſelfe. Or the Sermon-bell that rings others to Church, while it ſelfe ſtill hangs in the ſteeple, and heares nothing. Though we had the gift of prophecie; ſo Balaam, Saul, Caiaphas prophecied; yet wanting Charity; the firſt loved gold more than God: the ſecond, his luſts more than his obedience: the laſt condemned IESUS CHRIST. Though we had all knowledge, yet wanting Charity; wee might like the Phariſies, open the doore for others, and not goe in our ſelves. Without Charity we are nothing; nothing In eſſe Gratiae, how great ſoever In eſſe Naturae, Aquin. Yea, though we gave our bodies to be burned; though we not onelyonly ſpeake but ſuffer; not doe, but die. Of all ſufferings death is the moſt terrible, of all deaths, Burning. Now Si tradidero, If I give; not by compulſion, but of mine owne accord; as it is ſaid of CHRIST; Tradidit ſeipſum, Epheſ. 5.2. Hee gave himſelfe. Si tradidero corpus, If I give my Body: not onelyonly ſuffer loſſe of goods, and that is much;hHeb. 10.34. To take joyfully the ſpoiling of our goods: but calamities in our bodie; as the father of lies ſpake truely in this: Skinne for skinne, yea, all that a man hath, will hee give for his life, Iob 2.4. Si tradidero corpus Meum, if I give My body: not my childes bodie, as Abraham offered Iſaac's, not onelyonly fleſh of my fleſh, but fleſh that is my Fleſh. Si tradidero morti; If I give my body to Death, not onelyonly to paine and paſſion. Yea, not to a naturall death, this law muſt paſſe upon all men; but to a violent death. Laſtly, to a death ſo violent, that there is not a greater torment; to be roſted and conſumed in the fire; to be burned. Here be many acts of patience, of Pietie; yet if we hate our brother, all is loſt. Therefore Stephen, when he died for godlineſſe, forgot not brotherly kindneſſe. iAct. 7.60.Lord lay not this ſinne to their charge. As if the want of this would diſcredit the cauſe, or endanger the reward. So did other Martyrs, fetching this example from the Head: Father forgive them, for they know not what they doe, Luk. 23.34. Thus neceſſary is this connexion:k1 Ioh. 2.9. he that ſaith he is in the light, and hateth his brother, is in darkeneſſe ſtill. If there could be a godlineſſe deſtitute of this, it ſhould never bee welcome to Chriſt.
Secondly, for the definition of this Philadelphia; It is a love to the faithfull; to ſuch as profeſſe the ſame faith with us, and by that faith are adopted heires to the ſame God, through the brother-hood of the ſame CHRIST. It is diſtinguiſhed from charitie by the nearentſſe and deareneſſe. By neareneſſe, I meane not locall, but myſticall: Charitie hath a great latitude, and is like the heaven that covers all: brotherly kindneſſe like the ſunne that ſhines upon the one halfe at one. The firmament ſends influence to more than the ſunne, but the ſunne comes nearer to that object it bleſſeth, than the firmament. By deareneſſe, for the bond of nature is not ſo ſtrong as the bond of Grace. Our creation hath made us friends, and given us amitie: our Redemption hath made us brethren, and given us unitie, Gal. 3.28. We are all on in Ieſus Chriſt. Therefore though we are formerly bound, to doe good to all; yet here by a new bond, eſpecially to them that are of the houſhold of faith. Be good to every man, more good to a Chriſtian, moſt good to a faithfull chriſtian; for thou art tied to him in the bond of the neareſt fraternitie.
Conſider then here the ground of this Brother-hood, which is the bond of Adoption. Which if it have power to bind God to man, and man to God; then much more to bind man to man. Religion is a binder, Evangelium colligit: the Goſpell hath a combining power, to gather into one fold all the ſheepe of CHRIST, wandring on the mountaines of the broad earth. Friendſhip is a great uniter; it knowes no other language but Tuus ſum totus; I am wholly thine. It is ready to exclude thoſe poſſeſſives, Meum and Tuum, from being any parts of ſpeech, and to drowne all proprietie. Marriage is a great uniter, ſtronger than friendſhip, by Gods ordinance: it knowes no other method but compoſition. Among Pagans it brought two into one lawfull bed: the bride could challenge on her wedding day of the bridegroome; Vbi tu Caius, ego Caia; where you are maſter, I muſt be miſtreſſe. Among Chriſtians it goes further; not onelyonly to bring two into one houſe, but two into one fleſh. As God by creation made two of one, ſo againe by marriage he made one of two. But the principall attractive, congregating, and combining power in the world, to draw together heaven and earth, ſea and land, Eaſt and Weſt, Iewes and Gentiles; and to make one of two, of ten, of thouſands, of all, is the Goſpell; the bond of our Chriſtian covenant; which makes us all one in the LORD IESUS. Thus we are compact under the governement of one Lord, tied by the bond of one faith, waſhed from our ſinnes by one layer, nouriſhed by the milke of one Goſpell, feaſted at the ſupper of one and the ſame Lambe, aſſumed by one and the ſame ſpirit, to the Inheritance of one and the ſame kingdome, and ſhall bee brought all to one and the ſame ſalvation.
In the third place we come to the diſtinction: there are three ſorts of Brethren; by Race, Place, and Grace.
By Race; and: that either by Birth: ſuch as have the ſame parents; ſo Iacob and Eſau were brethren. Or by bloud; ſo Abraham and Lot were called brethren, Gen. 13.8. So our bleſſed Saviour was ſaid to have brethren and ſiſters, Mark. 6.3. Mary his mother was a pure virgin, as well as after his birth, as before his conception. Hebridius the hereticke abuſing that Text, Matth. 1.25. He knew her not, till ſhe had brought forth her firſt borne ſon: held that Mary had more children becauſe Chriſt was called her firſt borne. But ſo, Hebr. 1.6. He is called Primogenitus Patris, the firſt begotten ſonne of the Father: yet, Ioh. 3.16. he is Vnigenitus Patris, the oney begotten ſonne of his father. So he is called the firſt borne of his mother, not that ſhe had: any child after him, but becauſe ſhe had none before him. This word [Vntill] onelyonly doth negatively exclude the time paſt, no wayes affirmatively inſinuate the time to come. So Matth. 28.20. I am with you alway, even Till the end of the world: he doth not meane to leave us then, but to bee with us for ever Act. 3.21. The heaven muſt receive Chriſt, untill the times of reſtitution of all things: what no longer? yes, and after that reſtoring alſo, 2 Sam. 6.23. Michal had no child untill the day of her death; and it is certaine that ſhe had none afterward. Therefore Iames and Ioſes, Iuda and Simon, were Chriſts brethren Cognatione, by kindred, Gen. 29.15. Laban ſaid unto Iacob; becauſe thou art my brother, &c. Laban was his Maſter, his Vnkle, his Father, yet he alſo calls him brother. This is one kind of fraternitie.
By Place, ſuch as are of the ſame nation, Deut. 17.15. Thou ſhalt chuſe a king from among thy brethren, that is of thy owne nation; not a ſtranger, Deut. 23.20. unto a ſtranger thou maieſt lend upon uſurie, but not unto thy brother, Rom. 9.3. I could wiſh my ſelfe ſeparated from Chriſt, for my brethen, my kinſemen according to the fleſh. So all Engliſhmen are brethren; all in nation, not all in affection. For ſome of them were ſo brotherly kind, that they would have powder'd us: and they have left their ſpawne behind them; that if their power were anſwerable to their will, they would, in kindneſſe, cut all our throates.
By Grace; and this is either common or ſpeciall, that is ſpirituall; by generation or regeneration. In the former reſpect all men are brethren:lAct. 17.26. God hath made of one bloud all nations of men. We are brothers by the mothers ſide, they call it the ſurer ſide: all our bodies are from the wombe of one earth, returneable to the bowels of one earth. Brothers by the fathers ſide; all our ſoules are from heaven, inſpired by the breath of one Creator. In the latter reſpect, wee are all brethren in Chriſt. By creation wee have a brother-hood with the creatures; ſo Iob calls the wormes his ſiſters, Iob 17.14. By renovation we have a brother-hood with the Angels.
You ſee the kinds of this Fraternitie; let us now come to the fourth point of the method; to draw ſome concluſions from it. Here conſider two things, the neceſſitie and the practiſe; wherefore wee muſt have it, and wherein it conſiſteth.
The neceſſitie is great: our Apoſtle would not have given it a roome among theſe principall graces, if he had not found it, Et in ſe dignum, & apleriſque dedignatum; worthy in it ſelfe, andyet generally neglected. It is worthy in it ſelfe: that vertue which is ranked with Godlineſſe, muſt needs be honourable. Here behold Gods great goodneſſe and merciemercy; who doth not only provide for his owne glory, but mans good. A man would thinke, ſo long as he is ſerved by godlineſſe, what ſhould he care whether we ſerve one another with kindneſſe? yes; he eſteemes no man his ſervant, that is not his brothers friend: if we be not kind to our brethren, he values not our kindneſſe to him. David would little reſpect the peace-offers of the Ammonites, who had ſo villanouſly intreated his ſervants, 2 Sam. 10. God abhorrs the Iſraelites chalenge of his paternitie, when they had beaten his ſervants that demanded his rent, and ſlew his ſon. Our Faith, knowledge, temperance, patience, concerne our ſelves: our Vertue and Pietie, God: onelyonly theſe two laſt. Brotherly love and Charitie, hath he put in for men. See his goodneſſe: of eight he hath given foure to thy ſelfe, allowed two for thy brother, and hath reſerved but two immediately for himſelfe, that owes all. Now albeit this grace be worthy in it ſelfe, yet we are apt to neglect it: therefore our Apoſtle in his two Epiſtles urgeth it foure ſeverall times, 1 Pet. 1.22. Chap. 2.17. Love the brother-hood. Chap. 3.8. Love as brethren; and laſtly here in my Text. Saint Paul in his writings thrice, Romans. 12.10. Bekindly affectioned one to another with brotherly love, 1 Theſ. 4.9. Hebr. 13.1. Let brotherly love continue. Diverſe of the fathers in their ſeverall Apologies highly commended this vertue. This inculcating doth inſinuate both the precious ncceſſitie, and the common diſeſtimation of it. All ages have complained the want of it The Poet wrote long ſince; Fratrum quoque gratia rara eſt. The Prophet;mIer. 9.4. Take yee heed every one of his neighbour, and truſt yee not in a brother: for every brother will utterly ſupplant, Ier. 12.6. Even thy brethren, and the houſe of thy father, have dealt treacherouſly with thee. Our Saviour; The brother ſhall betray the brother to death, Mark. 13.12. The Apoſtle; 1 Cor. 6.8. you doe wrong, and defraud, and that your brethren, Gal. 2.4. He tells them of falſe brethren, privily comming, &c. He reckoneth it as none of the leaſt exigents he was driven to, to be in perill of falſe brethren, 2 Cor. 11.26. now what is ſo frequently taught, at laſt let it be learned.
Let us come now to the practiſe, wherein this Philadelphia conſiſteth; and this we muſt conſider negatively and poſitively; in non officiendo, in proficiendo. Firſt, what it forbids and debarres, as oppoſites to it, and murderers of it.
Firſt, contentious litigation, 1 Cor. 6.6. Their is utterly a fault amongſt you, that brother goeth to Law with brother. How unnaturall is it, for one hand to ſtrike another. Hath CHRIST made thee friends with God, and wilt thou not be friends with thy brother? Non erit tibi concordia cum Chriſto, ſi ſit diſcordia cum chriſtiano. So Abraham intreated Lot; nGen. 13.8.let there be no ſtrife betweene us for we are brethren. So Moſes endeavoured to pacifie the two Hebrews, Act. 6.28. Sirs, why doe yee wrong one to another, for yee are brethren? Art thou a chriſtian, and ſeekeſt to undoe thy brother? It's one of the Abominations, which Gods very Soule hateth, Prov. 6.19. But the more buſy ſuch deviliſh engines and Incendiaries are to ſeparate us, the more conſtantly let us hold together.
Secondly, an inveterate hatred; which is a moſt degenerate paſſion; to hate the ſon of a mans owne mother? As Ioſephs brethren hated him, becauſe his father loved him, Gen. 37.4. a fault that coſt them deare afterwards. God loves all his children, wilt thou hate him that God loves? My delight is in the Saints, ſaith that royall Prophet, Pſal. 16.3. Let all brother haters know their wretchedneſſe; he that hateth his brother is in darkeneſſe. That is miſerable enough, to live in darkeneſſe,1 Ioh. 2.11. helliſh darkeneſſe: but this is not all; for he lives in death, 1 Iohn 3.15. whoſoever hateth his brother, is a murtherer: and a murtherer cannot enter into the kingdome of heaven. So that, whoſoever hates another, condemneth himſelfe: and is loſt in a voluntary bloud-guiltineſſe.
Thirdly, even anger it ſelfe is a traitor to this vertue: for as hatred is a long anger, ſo anger is a ſhort hatred malice is nothing elſe but inveterate wrath.oMatth. 5.22. The cauſles anger is in danger of Iudgement. A cholerick diſpoſition is no excuſe: for as every man is either a foole or a phyſician: ſo every Chriſtian is either a mad-man or a Divine: a mad-man, if he gives his paſſion the raines, a Divine if he qualifies it. When a railing fellow reviled Pericles all day, and night in the ſame tune followed him home to his gate: he all this while not returning a word, now commanded one of his ſervants with a toarch to light the brawler home to his houſe. Thus did an Ethnicke: therefore if a brother offende upon ignorance, neglect it: if upon infirmitie, forget it: if upon malice, forbeare it: upon what tearmes ſo ever, forgive it, as thou wouldeſt be forgiven of God.
Fourthly, oppreſſion is a horrible breach of this Fraternitie. p1 Theſ. 4.6.Let no man over-reach or oppreſſe his brother. Even the Iew that might take uſurie of a heathen, might not take it of his brother. Thus our uſurers common diſtinction is taken away: for all Chriſtians are brethren, and I thinke they deale not with Infidells. Vnleſſe they helpe themſelves thus, that they may take uſurie of Chriſtians becauſe themſelves are none.
Laſtly, a proud dedignation and contempt of their brethren. qPſal. 50.20.Thou ſitteſt and ſpeakeſt againſt thy brother, thou ſlandereſt thine owne mothers ſonne. So the Church complaines, Cant. 1.6. My mothers children were angry with me. Wilt thou deſpiſe him that is CHRISTS brother? Is he vile in their eyes whom the Lord Ieſus bought ſo deare? Wee all grow up together a perfect man, unto the meaſure of the ſtature of the fulneſſe of CHRIST, Eph. 4.13. The pooreſt ſoule of this brother-hood muſt concurre to make up the perfection of CHRIST. Comfort thy ſelfe thou faithfull ſpirit: they bluſh at thy acquaintance, ſcorne thy companie: but the Lord thinkes himſelfe not perfect without thee.
Thus privatively, now poſitively. This brotherly kindneſſe is ſhewed in reprehending thoſe we love. Non minima pars dilectionis, reprehendere delictum. rLevit. 19.17.Thou ſhalt rebuke thy brother, and not ſuffer ſinne upon him; thou ſhalt not hate him in thine heart. So that not to rebuke him, is to hate him. Non fratri iraſcitur, qui peccato fratris iraſcitur, Aug. He is not angry with his brother, that is angry with the ſinne of his brother. Hate not virum but vitium. The beſt brotherly love is to the ſoule: love to his body is but the body of love: the ſoule of love is the love of his ſoule. Why did David ſo mourne for Abſalom, wiſhing to have died for him; but in love to his ſoule? Now much of this love ſtands in a mild reproofe: ſo let us live brothers on earth, that wee may for ever live together brothers in heaven; and bee ſo kind as to helpe forward one anothers ſalvation. There are many other offices of this brotherly love, but they are no ſtrangers to you; it is enough to have named them. Such as helping their poore eſtates: forſ1 Ioh. 3.17. the love of God is not in him, that hath, and refuſeth to give to him that hath not. All are for the brother-hood, but few for their brothers good. Praying for them; this the very firſt words of the LORDS prayer teacheth us; Our Father; not my father, but our: we deſire others ſhould fare as well as our ſelves. Some only pray for themſelves and their families; as the Athenians offered ſacrifice for none but themſelves, and their neighbours of Chios. But we have all one father; and therefore he that ſpeakes muſt plead the cauſe of the reſt of his brethren. I pray not for theſe alone, ſaith Chriſt, but for all them, &c. Ioh. 17.20. Pray we for others, others for us, as Chriſt doth pray for us all.
I come to the laſt point, that is the application; let this Philadelphia dwell ever among us. There be diverſe brother-hoods.
The Papiſts have their fraternities, yea their paternities, their maternities, and their ſiſter-hoods. Ieſuites will not be called Fratres, but Patres; holy fathers. But in meane time they neglect their owne fathers, they muſt not know them, nor call them ſo. They ſay to him that enters their order; Quid tibi cum patre? what haſt thou to doe with thy father? thou haſt no father but the Pope Quid tibi cum matre? what haſt thou to doe with thy mother? Thou haſt no mother but the Church of Rome. Quid tibi cum fratribus? what to doe with thy brethren. Thou haſt no brethren but theſe of the ſame order; or haply the Fryers, &c. Quid tibi cum ſororibus? what haſt thou to doe with thy ſiſters? theſe now are onelyonly the Nunnes. Here's a brother-hood.
The Schiſmatickes have a brother-hood, and they hold themſelves the onelyonly pure brethren in Chriſt: but they have ill lucke in it, for no body elſe holds them ſo. It ſeemes they dwell by neighbours that have little cauſe to love them, who are thus faine to commend themſelves. They are ſo brotherly kind, that they turne charitie quite out of dores. They will feed at your tables, though they will not brother with you; and they have ſcripture for it; that Elias refuſed not the meate brought by an uncleane raven. But if all rich men (for thoſe burres ſticke to no others) were of my mind, ſuch pure, proud, factious and ſcornefull brethren ſhould goe ſeeke their dinners. Albeit they take us for Ravens, I am ſure they are no Eliah's. You ſhall never come to taſt their diſhes; and they have Scripture for it, Not to communicate, not to drinke with them that are not their brethren; (they meane) at home, and at their owne coſt. He that cannot raile againſt Church governement, is not a gueſt for their tables. Every morſell they cut, they wiſh it were a biſhopricke. Here is a brother-hood, but it is a bad one, a mad one. Theſe are Nigri fratres, that love to foote and grime the face of their mother. They are ſo linked to the fraternitie, that let another man fall into their hands, there is no merciemercy to be expected. Forfeitures fall to them by providence; and it is the mans unworthineſſe for which they undoe him. Impudent wretches, that dare father their wickedneſſe upon Gods allowance! But they that thus deſpiſe the brother-hood of Chriſtians, ſhall be found no brothers to CHRIST.
Libertines and profane perſons have a brother-hood too: but commonly it is an ale-houſe brother-hood, and their kindred comes in by the pot. And this is no wonder, for bryars and thornes embrace and twine more together than good plants. Saint Peter ſaies, love brotherly fellowſhip: but theſe two, brother-hood and fellowſhip have ill lucke, they are continually ſeeking one another, but they ſeldome meete. For moſt men are either brothers and not companions, or companions and not brothers. Schiſmatickes are all for the brother-hood, and nothing for ſocietie: Libertines are all for ſocietie, and nothing for brother-hood. Neither of theſe doe well aſunder, happily well both together.
I might touch upon diverſe other brother-hoods brothers of the Roſy-Croſſe, Brothers of the Reconciliation, brothers of the Elixar, chiming, cheating, rather couzens than brothers, more fooliſh than Popiſh, and more knaviſh than either. But let them be buried in oblivion, whoſe very names make a ſtinke.
If all theſe have their brotherhoods, let not us Chriſtians bee behind them. We have all one father, Mat. 23.9. Call no man father, for one is your Father in heaven. All one mother*Gal. 4.26. Ieruſalem above is the mother of us all. All one elder brother*Rom. 8.29. Who is the firſt borne among many brethren. For our Fathers ſake, for our mothers ſake, for our brothers ſake, for our owne ſake, let us hold together as brethren I cannot ſay with Paul, t1 Theſ. 4.9.Touching brotherly love, yee need not that I write unto you: for yee your ſelves are taught of God to love one another. There is two much need, there was never more Saint Iohn, Revel. 3.7. mentions a whole Church, called Philadelphia, brotherly-love Saint Auguſtine thought it a fit name for all chriſtendome: for how farre ſo ever beleevers are diſperſed, they are all brethren. All are brethren, but wee that live together in one countrey, are twins. It is therefore a moſt fit name for England and the Lord make England Philadelphiam; that every one of us may love another, and Ieſus Chriſt may love us all.
To brotherly kindneſſe, Charitie.] Wee are now gotten to the roofe of this ſpirituall houſe, Charitie. This is the higheſt round of the ladder: there be eight ſteps, this is the uppermoſt; as neareſt to heaven. It hath a further extent than Philadelphia; that is onelyonly to brethren in the ſame faith, this is to all, even to our enemies, Matth. 5.44. All men love their friends, but Chriſtians love their enemies, Tertullian. Beatus qui amat te, & amicum in te, & inimicum propter te. Aug. It is greater than faith, and hope, 1 Cor. 13. Faith ſhall bring in viſion, viſion ſhall thruſt out faith: Hope ſhall lead in poſſeſſion, poſſeſſion ſhall caſt forth hope.uCol. 3.14. Above all things put on Charitie: here are three particulars; the Action, put on: the Affection, the robe of Charitie: the preheminence; Above all. We find a preheminence, if we read Super haec omnia, above all: a neceſſitie, if we read Ad haec omnia, To theſe all. Put it on, as either clothes for covering, or armour for deſending. It is a good armour againſt Satans temptations to ſinne, or accuſations for ſinne. Of all men, ſeldome is any great ſinne faſtened on the charitable: how ſhould he ſpeed ill, that hath ſo many prayers! It is a good covering, Iob profeſſes that he had warmed the poore with the fleece of his ſheepe, Iob 31.20. That charitie which keepes the poore receivers body warme, keepes the givers ſoule warmer. Whether it conſiſts in donando, or in condonando: in bearing and forbearing, in caſe of wrong: in beneficence and giving, in caſe of need. Put it on: xEccl. 20.30.wiſedome and treaſures hidden are unprofitable; this muſt not be hidden as a night-gowne, or cloſſet-robe, but worne: Yea, keepe it on; it muſt not be a looſe garment, ſoone on and ſoone off. Charitie, ſome thinke, is a veſture that will quickly be worne out; therefore they ſeldome weare it, unleſſe it be on high daies, and then they give a little to a collection. But it ſhould be rather like the Iſraelites clothes in the deſart, laſting fortie yeeres. If this grace be wanting, all the former are loſt: brotherly love is not, Godlineſſe vaniſheth, there is no place for Patience, temperance is worthleſſe, knowledge is obſcured, all Vertue pineth away.Methode. Oh that now your hearts, like thoſe two diſciples going to Emaus, had this doctrine of Charitie, burning within you. Here for methods ſake conſider we the motives to it, and the materialls of it. The motives are deduced from the neceſſitie, the dignitie, the commoditie, the danger of neglecting it. The neceſſitie muſt be conſidered in reſpect of God, of our ſelves.
The neceſſitie of it in reſpect of God, appeares by his charging us with it, both in the Law and in the Goſpell, Levit. 19.18. Iohn 13.34. But how then does CHRIST calls it a New Commandement. It is anſwered; vetus ratione veritatis, novum ratione uſus. It is old in regard of the truth, new in regard of the uſe. Papiſts thinke it too new; they will be brotherly kind to their owne tribe; love none but thoſe that love them. They affect ſome new things, dethroning of Princes, &c. but not this. Sectaries thinke it too old, they will none of charitie: they love no old thing, but Adams old ſinne of diſobedience. Poore charitie cannot find a boſome to reſt in; it is too new for ſome, and too old for others. Paul bids us put it on; but ſome thinke it too coſtly a garment, and will not become them. The Poet hath a fable, that an old man travelling with his little ſonne, and having but one beaſt betweene them; the father did ride and the child went a foote: then the people exclaimed and ſaid he was an unkind father, who being of able limbes would take his eaſe and put his tender forme to trudge by him. Hereon he ſet up his ſonne, and went a foote himſelfe: then they called him kind dotard, that would let a young boy ride, while his aged father travelled by him. Hearing this, he got up with his ſonne, they did both ride: now the people railed on him for an unmercifull man to his beaſt; ſaying, they might ride by turnes. Then they lighted both, and would neither ride; now the people began to laugh at them, that both would lead an empty beaſt, and goe on foote themſelves. Laſtly when hee ſaw that nothing could pleaſe them, he went and drowned his beaſt; and loe, now he was derided moſt of all. This is Charities lucke: the old man tells the young that he ought to be charitable, becauſe he is comming into the world, and hath his fortunes before him. The young man, tells the old, that he ought to bee charitable, becauſe hee is going out of the world; that hee may well ſpare his clothes that is going to bed. The father and ſonne conclude, that if they ſhould both be givers, this were the way to over-load charitie; to make others rich, and themſelves beggars. When neither of them gives, but leave charitie emptie, the world curſes them for miſerable wretches. Laſtly, they conſent to drowne poore charitie in the gulfe of couetouſneſſe: and make open profeſſion to the world, that they will not be troubled with ſuch a vertue. Becauſe thou canſt not content all men, wilt thou refuſe to pleaſe God?
The neceſſitie of it followes, in reſpect of thy ſelfe. Things of greateſt uſe ſhould bee of greateſt eſtimation. Thou wouldeſt know if thou breatheſt Chriſtian; the ſigne of it is thy Charitie. This is the pulſe of Faith; Saint Iames his demonſtration:yIam. 2.18. Shew me thy faith by thy workes. This is the beſt teſtification of thy love to God, ſaith Saint Iohn. True religion muſt be conſidered both Quoad extra, and Quoad intra: ſo it is defined, Iam. 1.27. Pure religion and undefiled before God is this, to viſite the fatherleſſe and widdowes in their afflictions, and to keepe himſelfe unſpotted from the world. Here is a deſcription of it; Quid in ſe, quale in alios. In it ſelfe it is Religion, a binding qualitie; and hath three proofes: by nature, it is Pure: by qualitie, undefiled: by object, Before God. Now Quoad extra, for the effects; theſe are two: Innocencie in our ſelves, Charitie towards others; releeving the widdow and Orphant. Religion is not only contemplative; but the greater part of it, like the Mathematickes, is in demonſtration. There can be no aſſurance to thy ſoule, that thou art in GODS favour without Charitie. Indeed faith is the life of a Chriſtian; but the breath whereby he is knowne to live, is Charitie, a1 Cor. 13.3.Though I beſtow all my goods to feed the poore, and have not charitie, it profiteth me not nothing. But may there be a giving away of our goods to the poore, without charity? Yes; obſerve in thoſe words five degrees: 1. Si impertiam, it is a good mans part to lend, Pſal 37.26. He is mercifull and lendeth: but here though I give; wheras moſt men open their hands only to take: give, and give freely without expectation of repayment. 2. My own, not anothers: for many will cut large ſhivers of anothers loafe: but my goods, Eccleſ. 11.1. Caſt thy bread on the waters. 3. All my goods; not a little ſuperfluitie, not a competent portion, no nor yet a great ſumme; but all, Mat. 19.21. Behold, we have left all, and followed thee. 4. Not to the rich, but to the poore, ſuch as have need, with a diſcreet election of objects for bounty, Eſay 58.7 Breake thy bread to the hungry. 5. To feed the poore, not to feaſt them; not ſuperfluouſly, but neceſſarily. Yet a man may doe all this out of oſtentation, curious ambition, or idle prodigality; and not from the internall habite of charity, which is a gracious love to Chriſt and his members: and the Hoc aliquid, hoc multum, hoc totum nihil eſt: This ſomwhat, this much, this all, is nothing at all with God. Thus neceſſary is Charity, without which Aut non habentur caetera, aut fruſtra habentur omnia; A man hath nothing in ſubſtance, or all things without comfort. A certaine King of Northumberland in that great controverſie about Eaſter; ſome alleaging for Peter, others for Iohn; bethought himſelfe that Peter was the Porter of heaven-gate; therefore reſolved to take that ſide, ſaying, he would make the Porter his friend, that when he came thither he might be ſure to get in. Whatſoever he dreamt of Peter, doe thou by Charity make Chriſt thy friend: he is Ianua vitae, the doore of everlaſting life; he muſt let thee in, or there is no entrance for thee. Yea make him thy friend, for hee is the Lord of the kingdome. Thus alſo are the poore madebLuke 16.9. thy friends, ready to receive thee into everlaſting habitations.
The Dignity followes. It is munus regale; yea, opus divinum▪ a royall office, a divine practiſe. Mercy or charity is the ſole worke communicable to man with God. The Lord is content to acknowledge himſelfe the charitable mans debtor; He hath lent to the Lord, and he will pay him againe, Prov. 19.17. But ſtill this payment is not deſerved of man, but conferred of God. It muſt needs be an excellent thing, that brings God to an acknowledgement. There is an Vſury in the world much applauded, more defended, moſt of all practiſed; the very ſhame of Chriſtendome. It was a ſhame for a Galatian to be a circumciſed Chriſtian: it is more ſhame for a Chriſtian to be a baptized Iew. It is a Iewiſh ſinne, ſend it backe to the owners: we trafficke many things, it were a bleſſed ſhip that could quite tranſport Vſury. I will tell you of a lawfull Vſury, (not that the world runs mad upon, but rather runs from) a practiſe that needs no patron to defend it, it will reward and protect it ſelfe. Foenerare, non fratri, ſed Domino: hae enim uſurae regnum, illae gehennam praparant, Chryſ. Put forth thy goods for uſury to God, not to thy brother: that Vſury ſhall bring thee a kingdome of peace; the other ſhall procure thee a place in torment. Below perhaps thou contenteſt thy ſelfe with ten in the hundred, above thou ſhalt have an hundred for one. Now if it be true, thatcProv. 22.7. the borrower is a ſervant to the lender; then by lending to him, in charitie to his, after a ſort we have a hand upon God himſelfe. And this is the dignitie of charity, the great acceptation with God: ſo Chriſt honours it, Matth. 25. Come yee bleſſed &c. excellent grace, that is ſo gracious with Chriſt!
The Commodity of it followes; It ſecureth all, it encreaſeth all, it bleſſeth all. It ſecureth all; like an Ambaſſador by lying Lieger abroad, it makes all ſafe at home. It deriveth from the poore this prayer; God bleſſe your ſtore: it deriveth from God this bleſſing,dPſal. 132.15. I will abundantly bleſſe thy proviſion. It encreaſeth all: it makes friends; praying friends; as they beg of thee, ſo they beg of God for thee. For a benefactor is a petty creator: thou giveſt a penny, it is his patrimony. Their devotions are ſent up to heaven for thy bleſſing: and as the Biſhop told Monica weeping for her ſeduced ſon; Fieri non poteſt, ut filius iſtarum Lacrimarum pereat: It cannot be that the ſon of thoſe teares ſhould ever periſh. So be comforted in thy charity. Fieri non poteſt ut filius iſtarum precum pereat; It cannot be, that they for whom are ſent up ſo many praiers, ſhould ever periſh; it leaves behind thee an everlaſting memory; living thou art honoured, dead well reported; Hee hath given to the poore, Pſal. 112.9.his righteouſneſſe endureth for ever. Thus Charity, ſayes Chryſoſtome, is Ars quaeſtuoſiſsima, the moſt gainfull art; it is a field ſowen, the crop is thine.e2 Cor.9.7. He that ſowes bountifully, ſhall reape bountifully: How bountifully? Chriſt anſwers; a meaſure heapen, and ſhaken, and preſt together, yet running over. It bleſſeth all: a maine act of piety in the Law was Sacrifice, a maine act of piety in the Goſpell is Charity. This is an Evangelicall Sacrifice, with which God is pleaſed, Heb. 13.16. Now the poore are the altar whereon wee muſt offer this ſacrifice. Charity ſanctifies all: Give, and all ſhall be cleane to you: you ſhall have new bags, which wax not old, new garments, which ſhall never be worne out, new gold, which cannot be ruſted, Luke 12.33. God is loth thou ſhouldeſt loſe thy wealth, therefore bids thee truſt him with it: Non erit remotius, ſed certius; It ſhal not be further from thee, but ſurer to thee: The Omnipotent ſhall keepe it for thee that art impotent: no theefe can breake into heaven, to ſteale it from thee: it is out of the reach of the moſt mercileſſe oppreſſour. Thou ſayeſt, I truſt in Chriſt to be ſaved: now dareſt thou truſt him with that precious jewell, thy ſoule; and not with thy baſe worldly traſh?
Laſtly, the danger of neglecting Charity, is the Curſe; Goe yee curſed, you did not releeve me, Mat. 25. If thou being rich wilt not give to the poore, he that is the moſt Rich will give nothing to thee. Hee that ſtoppeth his eares at the crie of the poore, ſhall crie himſelfe and not be heard, Prov. 21.13. Shouldeſt thou not have had compaſsion on thy fellow ſervant, as I had pitie on thee? Matth. 18.33. There is judgement mercileſſe to the unmercifull, Iam. 2.13. If any man thinke the omiſſion of this dutie to be too ſeverely judged; Chryſoſtome anſwers, that as it is a kind of homicide to take away from the poore; and he that doth it is vir ſanguinum, a man of bloud. So not to give to the poore is little leſſe: for two wayes is a lamp put forth; either by blowing it out, or by not powring oyle into it. He that can ſave, and will not, kils: ſo that the very want of charity is murther. This danger will be found great, Matth. 25. they are not arraigned for want of juſtice, nor for want of wiſdome, nor for want of temperance; but for want of Charitie. Now when a ſcholler is to be oppoſed for his degree, and but one queſtion to be asked him; if hee knew it before, hee would perfectly ſtudy that. We know that one queſtion will then be asked us; it is concerning our Charitie; let us ſtudy that throughly, that we may anſwer it well before the Iudgement-ſeat of Ieſus Chriſt.
I come from the Motives, to the Materials, wherein this externall and practicall part of Charity conſiſts. They are theſe; who, what, to whom, whereof, and how.
Who muſt give charitably: it ſeemes this charge belongs onelyonly to the rich.f1 Tim. 6.17. Charge them that are rich in this world, &c. There is none ſimply rich, but God. Craſſus thought himſelfe not rich, till all Rome was poore to him: yea unleſſe Ex fructibus, he could maintaine an armie of fortie thouſand men, out of the very revenues and ſurpluſage of his eſtate. But as Nemo miſer niſi comparatus; So none is properly rich, but in regard of the poore. Some thinke they are called Divitiae Iniquitatis, quaſi Inequalitatis; The riches of Iniquity, that is, of Inequality: ſome have more, ſome leſſe: let them that have moſt, give moſt; let them that have little, give of that little. A rich Phariſie may give abundantly, but the poore widow muſt caſt in her two mites. A man may be, not Dives in ſeculo, yet dives in Domino. gLuke 12.21.So he is that layeth up treaſure for himſelfe, and is not rich towards God: Whereas other may be rich in good workes, 1 Tim. 6.18. If there be a willing minde, it is accepted according to that a man hath, not according to that he hath not, 2 Cor. 8.12. Therefore the labouring-man is not priviledg'd from this dutie;hEpheſ. 4.28. Let him labour with his hands, that he may give to him that needeth. Though he may plead, that wife and children are bills of expences; yet Luke 3.11. Let him that hath two coats, impart to him that hath none: Not one out of a whole wardrobe, but one of two. If thou have little, be not afraid to give according to that little, Tob. 4.8. Thy family ſhall not want, but be kept warme with the bleſſing.
What muſt be given, not words, but deeds: a charitable heart hath a helpfull hand. The good mans charity ſhould dwell, as it is ſaid of the Dutch-mans wit, at his finger-ends. They for exquiſite workes, we for mercifull workes. To good deeds onelyonly ſtands open the gates of Heaven.
To whom extends our charitie; this munificent part of it to the poore. Wee favour and feaſt thoſe who are recommended to us by their owne greatneſſe: Who feaſts thoſe that are recommended by CHRIST?iLuke 14.14. When thou makeſt a feaſt, call the poore, lame, blinde; and thou ſhalt be bleſſed, for they cannot recompence thee: but God will, at the reſurrection of the juſt. To doe good to them that doe good to us, Luke 6.33 Such kindneſſe a man may take up in the ſtreets of Turkie. But how if they be vagrants and lewd perſons? yet be charitable to them, for theſe reaſons: 1. It is better one unworthy creature ſhould receive, than ten worthy ſhould miſſe. The graceleſneſſe of ſome beggers is too true, but many make this a generall excuſe to ſpare their purſes. Thy owne conſcience in this is thy beſt guide. 2. Thy reward is not loſt, though thy gift be fallen like good ſeed upon bad ground. Thy harveſt is not in the man, but in Chriſt; not on earth, but in heaven. As our Saviour ſaid, Luke 10.6. When ye come to an houſe, ſay, Peace be to this houſe. If the Son of Peace be there, your peace ſhall reſt upon it: If not, it ſhall turne to you againe. So if the poore man be good, thy almes ſhall doe him good: if not, thy charity ſhall turne to thee againe. Howſoever the man be evill, yet the Lord is good. The unworthineſſe of the receiver, takes not away the reward of the giver.kPſal. 35.13. When they were ſicke, I humbled my ſoule with faſting; and my prayer returned into mine owne boſome. I prayed for them, I was heard for my ſelfe. If thy charitie doe them no good, it ſhall doe thee good. 3. Dutie bindes us to give obedience to evill Princes, in conſcience of GODS ordinance. And as an evill ſubject ſerves GOD for his Princes ſake, ſo a good ſubject ſerves his Prince for GODS ſake. Thus obedience is given, if not Principi, yet Principatui; If not to the Perſon, yet to the Office. So becauſe GOD commends and commands charitie, wee muſt give though to evill men: Do homini, non moribus: Wee give to the man, nor to the manners. Hee is a man, his Maker will requite mee: hee is a Chriſtian, I know where to fetch my reward.
Whereof muſt we give, not evill gotten things, but our owne. Quod dediſtis, dicitis; non quod abſtuliſtis. Quaerit Deus dona, non ſpolia, Ambroſ. You talke of what you have given, not what you have taken away: GOD requires gifts, not ſpoiles. As the Iewes bought a burying place for ſtrangers with the bloud of CHRIST: ſo many build Hoſpitals for children with their fathers bones. Thus one laughes that receives, but another weepes that loſes: And perhaps his imprecations that is impoveriſhed, will come ſooner to Gods eares, than his apprecations that is releeued. I would not have one poore mans juſt curſe, for many poore mens good prayers.lIames 5.4. The cryes of the poore againſt their oppreſſours, enter into the eares of the Lord of Sabbath. This crie comes from the more ſenſible ſoule; not alwayes from the ſpirit of bitterneſſe, but from the bitterneſſe of ſpirit. When the oppreſſour hath built his Almes-houſe, and hopes by their perfunctory devotions to bee admitted to heaven; the curſes of the undone wretches knocke him downe to Hell.
Laſtly, how we muſt give, and this may be conſidered in five circumſtances.
1 Cheerefully; As thou haſt gotten, give with a cheerefull eye, Eccleſ. 35.10. A good countenance refreſheth the poore mans minde, as well as the almes doth his body. Thoſe liquours of oyle or wine that powre out themſelves, and drop of their owne accord and maturitie from their native places, are better than they that are preſſed, and ſqueaſed out by violence. Give without preſſing; the LORD loves a cheerefull giver. This is Duplex eleemoſyna; & quia damus, & quia hilariter damus: Chryſoſt.The good is doubled by cheerefulneſſe.
2 Diſcreetly, not with confuſion. Quod quotidic fit, moderatè fiat, Sen. Give ſo to day, that thou mayeſt give to morrow. Confine not thy charity to the twelve dayes. The charitable man keepes Chriſtmas all the yeere; gives ſo at once, that hee may give ſtill: as wee ſow the furrow, not by the buſhell, but by the handfull,
3 With a right intendment; not for thy glory, but for Gods glory, Chryſ. The Phariſaicall giver, Dat ſibi, non Domino; gives to himſelfe, not to God: hee aimes at his owne praiſe: what reward can he looke for? Let him pay himſelfe.
4 Opportunely: for Quantum morae addis, tantum dono detrahis, Sen. The more delay in giving, the leſſe honour in the gift. It is an uncharitable charity, when men will give nothing to the poore, but what they cannot make uſe of themſelves. The mouldineſſe gives their bread, the Fly gives their meate, the Moth gives their garments. CHRIST hath not their Superflua, ſed reproba: though it be courſe, let it be wholeſome; know thy beſt things come from Chriſt.
5 Laſtly, before thou give thy goods to the poore, give thy ſelfe to God. No mans workes can pleaſe God, unleſſe the perſon of the worker be firſt acceptable to him.August. So Cain offered to God Suae non ſe, his goods not himſelfe. Non tua des, & teipſum detineas: doe not afford thy riches, and with-hold thy ſelfe. Ananias kept backe part of the portion, he had better have given nothing. He could never finde in his heart to beſtow his eſtate on the poore, that denyes to conſecrate himſelfe to CHRIST. Some pretend that they have given themſelves to GOD, but they will not part with any thing of their eſtates: but the Devill confutes them, Iob 2.4. Thy riches are nothing to thy ſelfe: ſpare one, ſpare both. By charity, give part of thy wealth to the poore, by faith, give thy whole ſelfe to Chriſt.
Applicat.Now ſhall I live to eat the labours of mine owne hands, to ſee this Sermon performed? I will not flatter you with the worlds age, as man doth himſelfe with his: but ſay, it is old, exceeding old, white haires are upon it. Why? Charitie is cold. mHoſ. 9.14.Give them, O Lord; what wilt thou give? Give them drie breſts and a miſcarrying wombe. Wee have drie breſts, there is no milke of charitie in them: and a barren or miſcarrying wombe, not able to bring forth the comfortable iſſue of good workes. Charitie is a new commandement, and moſt men thinke it a new faſhion. The Ieſuites ſay we have tranſlated Charitie out of our Bibles: but this is their old figure of lying; we finde it frequently in our Bibles: I would to God neither wee nor they had tranſlated it out of our hearts. The Romiſt have a Shee-Saint, called Saint Charitie: they beg for her, and get faire Ditions and Additions of patrimonies to her Temple, or rather indeed to themſelves. Let me begge for Sancta Charitas, no woman but a divine and heavenly grace, and that not more for her ſelfes-ſake, than for your owne ſoules. We build great houſes, but not for Charitie: many build as Vacia did, a corner for himſelfe, deſolate places where they may Latere, Seneca.not Vivere. Great men convey their charitie out of the Countrey, in a Caroch up to the Citie: and here contrive it into three or foure inhoſpitable roomes. Perhaps they keepe ſolemnely their owne birth-dayes, like Herod: but at Chriſts Birth-day they are gotten aſide. They honour their owne memories, whoſe lives are not worth a ſmile: but not his without whom they had better never beene borne. Rapit aula, rapit alea: Yea, with ſome the chimney of Charitie is made a moveable, and carried in their pockets. Charitie is dead, yet let us mourne for her, though it were us Rachel did for her children, not to be comforted becauſe ſhee is not. And albeit ſhee never returne, let us give her a Fare-well; Vale Charitas, Fare-well ſweet Charitie. Though wee never ſee thee againe on earth, wee ſhall one day meet thee in heaven, and finde thee in the boſome of Ieſus Chriſt.