The Happiness of the Church, Biblical commentary 16
THE CHRISTIANS WALKE OR The Kings high-way of Charitie.
EPHES. Chap. 5. Ver. 2.
Walke in louelove, as Christ also hath loued vsus; and hath giuen himselfe for vsus, an offering and a sacrifice to God for a sweete smelling sauour.
OVR blessed Sauiour is set forth in the Gospell, not onelyonly a Sacrifice for sin, but also a direction to vertue. He calleth himselfe the Truth, and the Way: the truth in regard of his good learning the way in respect of his good life. His Actions are our Instructions, so well as his Passion our Saluation. He taught vsus both Faciendo, and Patiendo; both in doing, and in dying.
Both sweetly propounded and compounded in this verse. Actiuely he loued vsus: Passiuely he gaue himselfe for vsus. And so is both an ensample for vertue, and an offering for sinne. He gaue himselfe, that his Passion might saue vsus: he loued vsus, that his Actions might direct vsus. Walke in louelove, as Christ, &c.
We may distinguish the whole verse into a sacred
Canon.
Crucifixe.
The Canon teacheth vsus What: the Crucifixe, How.
In the Canon we shall find
| A | Precept | It is partly | Exhortatory |
| Precedent | Exemplary. |
The Precept, Walke in louelove: the Precedent or Patterne; As Christ loued vsus. The Precept holy, the Patterne heauenly. Christ bids vsus doe nothing to others, but what himselfe hath done to vsus: we cannot find fault with our example.
The Crucifixe hath one maine stocke: He gaue himselfe for vsus. And two branches, not vnlike that crossepeece whereunto his two hands were nailed. 1. An offering or Sacrifice. 2. Of a sweete smelling sauour to God.
To begin with the Canon, the method leads vsus first to the Precept; which shall take vp my discourse for this time. Walke in louelove. Here is
1. The Way prescribed.
2. Our Course incited.
The way is LoueLove: our Course Walking.
LoueLove is the Way.
And that an excellent way to heauen. Our Apostle ends his 12. Chapter of the 1. Corin. in the description of many spirituall gifts. Apostleship, Prophecying, Teaching, 1. Cor. 12. 28.Working of Myracles, healing, speaking with to…gues. All excellent gifts; and yet concludes. Ver. 31. …ut couet earnestly the best gifts: And yet shew I vntounto you a more excellent Way. Now that excellent, more excellent Way was Charitie: and he takes a whole succeeding Chapter 1. Cor. Chap. 13.to demonstrate it: which he spends wholy in the prayse and prelation of LoueLove.
I hope, no man, when I call LoueLove a Way to God, will vnderstand it for a iustifying way. Faith alone leaning on the merits of Christ, doth bring vsus into that high Chamber of Presence. LoueLove is not a Cause to iustifie, but a Way for the iustified. There is difference betwixt a Cause and a Way. Faith is Causa iustificandi: LoueLove is Via iustificat…. They that are iustified by faith, must walke in Charitie. For Faith worketh, and walketh by louelove. Faith and louelove are the braine and the heart of the Soule: so Gal. 5. 6.knit together in a mutuall harmonie and correspondence, that without their perfect vnion the whole Christian man cannot mooue with power, nor feele with tendernesse, nor breath with true life. LoueLove then is a path for holy feete to walke in. It is A Cleare Way A Neare Way A Sociable Way.
Cleare.
There be no rubbes in LoueLove. Nec retia tendit, nec laedere intendit. It neither does nor desires anothers harme: it commits no euill; nay, a1. Cor. 13. 5.it thinkes no euill, sayth our Apostle. For passiue rubbes, it bProu. 19. 11.passeth ouer an offence. It may be moued with violence, cannot be remoued from patience. c1. Pet. 4. 8.Charitie couers a multitude of Sinnes: sayth Peter: dProu. 10. 12.All sinnes, sayth Salomon. Couers them partly from the eyes of God, in praying for the offenders: partly from the eyes of the world, in throwing a cloake ouer our brothers nakednes: especially from it owne eyes, by winking at many wrongs offred it. e1. Cor. 13. 4.Charitie suffreth long: the backe of louelove will beare a load of iniuries.
There be two graces in a Christian, that hauehave a contrary qualitie. The one is most stout & sterne: the other most mild and tender. LoueLove is soft and gentle; & therfore compared to the fColos. 3. 12.bowelles. Viscera Misericordiae. Faith is austere and couragious, carrying Luthers motto on the Shield. Cedo nulli, I yeeld to no enemie of my faith. So sayd our precious Iewel; I denie my liuing, I deny my estimation, I deny my name, I denie my selfe: but the Faith of Christ, and the Truth of God I cannot denie. But louelove is mild, longsuffering, mercifull, compassionate; and so hath a Cleare way to peace.
Neare.
LoueLove is also a very neare way to blessednesse; and as I may say, a short cut to heauen. All Gods law was at first reduced to ten Precepts. The lawes of nations, though they make vp large volumes, yet are still vnperfect: some statutes are added as necessary, others repealed as hurtfull. But the law of God, though contained in a few lines, yet containes all perfection of duetie to God and man. There is no good thing that is not here commanded: no evill thing, that is not here forbidden. And all this in so short bounds, that those ten precepts are called but ten Words. Yet when Christ came he abridged this Law shorter, and reduced the Ten into Two. Thou shalt louelove the Lord thy God with all thy heart: and thy neighbour as thy selfe. S. Paul yet comes after and rounds vp all into one. God reduceth all into Tenne, Christ those tenne into Two; Paul those two into one. Rom. 13. LoueLove is the fulfilling of the Rom 13. 10law. Which is gContr. Morcion. Lib. 5.Compendium, non dispendium legis; saith Tertullian: an abridging, not enervating of the law of God. So Augustin, God in all his law hDe doctrin. Christ. Lib 3. Cap. 10.Nihil praecipit nisi Charitatem, nihil culpat nisi cupiditatem: commands nothing but LoueLove, condemnes nothing but lust. Yea it is not onelyonly the Complement of the Law, but also the Supplement of the Gospell. Ioh. 13. Novum mandatum; A new commandement I giuegive vntounto you, that yee louelove Ioh. 13. 34.one another. All which makes it manifest, that LoueLove is a Neare way to heauen.
Sociable
It is also: for it is neuer out of company; never out of the best company. The delight thereof is with the Saynts that are in earth, and with the excellent. The Psal. 16. 3.two maine obiects of Enuie are Highnesse, and Nighnesse: the enuious man cannot endure another aboue him, another neare him: the envious man loues no neighbour. But contrarily louelove doth the more heartily honour those that are higher, and embrace those that are nigher: and cannot want societie, so long as there is a Communion of Saints. LoueLove is the way you heare; our
Course is Walking.
As cleare, neare, and sociable a way, as louelove is, yet few can hit it: for of all wayes you shall find this least travel'd. The way of Charitie, as once did the Wayes of Sion, mournes for want of passengers. This path is so vncouth and vnbeaten, that many cannot tell, whether there be such a way or not. It is in their opinion, but Via serpentis; the way of a serpent on the earth, or of a bird in the ayre; which cutteth the ayre with her wings, and leaues no print or tract behind her. But some Chim…ra, or mathematicall imaginary poynt; an Ens rationale, without true being. Viam dilectionis ignorant; as the Apostle sayth, Uiam pacis; The way of Rom. 3. 17peace they hauehave not knowne.
Others knowe there is such a way, but they will not set their foote into it. Their old way of malice and covetousnesse is delightfull; but this is Ard…a & praerupta via, a hard and a harsh way. Indeede Artis tristissima ianua nostrae: the entrance to this way is somewhat sharp and vnpleasant to flesh; for it begins at repentance for former vncharitablenesse. But once entred into this Kings high-way, it is full of all content and blessednes; Adlaetos ducens per gramina fluctus.
Walke in LoueLove.
He doth not say, talke of it, but walke in it. This precept is for course, not discourse. LoueLove sittes at the doore of many mens lips, but hath no dwelling in the heart. We may say truely of that charitie; it is not at nome. A great man had curiously engrauen at the gate of his Pallace, the image of Bountie, or Hospitalitie. The needie Trauellers with ioy spying it, approach thither in hopefull expectation of succour. But still silence or an emptie Eccho answers all their cries and knockes: for hospitality may stand at the gate, but there is none in the house. One among the rest (his hungry trust thus often abused) resolues to plucke downe the Image. With these words; If there be neither meate nor drinke in the house, what needs there a Signe? Great Portals in the Countrey, and coloured Post…s in the Cittie, promise the poore Beggar liberall reliefe; but they are often but Images: Muta & …utila signa; dumbe and lame signes: For Charitie is not at home: onelyonly the shadow without Spe…illectat ina…i giues faire and fruitlesse hopes.
We are too much wearied with these shadowes of Charitie. Ambrose makes two parts of Liberalitie; Beneuolence Offic. lib. 1. cap. 30.and Beneficence. Many will share the former, but spare the latter. They will wish some thing, but doe nothing. They hauehave open mouthes, but shut hearts: soft words, but hard bowels. To these S. Iohn giues aduise Let vsus not louelove in word, nor in tongue, but in 1. Ioh. 3. 18.deed and in truth. Opposing workes to words, veritie to vanity. Verball complements are not reall implements: and with a little inuersion of the Philosophers sense; The belly hath no eares. The starued soule delights not to heare Charitie, but to feele it. Oculate mihi sunt manus: the poores hands hauehave eyes; what they receiue, they beleeue. The gowtie vsurer hath a nimble tongue: and though he will not walke in louelove, he can talke of louelove: for of all members the tongue Postrema senescit; waxeth old last. Let a distressed passenger come to some of their gates, and he shall hauehave diuinitie enough, but no humanitie; wholesome counsell, but no wholesome food. They can afford them exhortation, but not compassion; charging their eares, but in no wise ouer-charging their bellies. They hauehave scripture against begging, but no bread against famishing. The bread of the Sanctuary is common with them, not the bread of the Buttery. If the poore can be nourished with the Philosophicall supper of good morall sentences, they shall be prodigally feasted: but if the bread of life will not content them, they may be packing. But sayth S. Iames; If you say to the poore, Depart in peace, be warmed, be filled: yet Iam. 2. 16.giuegive them nothing needfull to the body, your deuotion profites not; neither them, nor your selues. There is difference betwixt breath and bread, betweene wording & working, between meere language, & very sustenance.
The Apostle chargeth vsus to walke, not to talke of louelove: One step of our feet, is worth ten wordes of our tongues. The actions of pitty do gracefully become the profession of pietie. It is wittily obserued, that the ouerprecise are so thwartingly crosse to the superstitious in all things, that they will scarce doe a good worke, because an Hereticke doth it. That whereas a Papist will rather loose a penie then a Pater-noster: these will rather giuegive a Pater-noster then a peny. They are deuout and free in any thing, that toucheth not their purses. Thus with a shew of spirituall counsell, they neglect corporall comfort: and ouerthrow that by their cold deeds, which they would seeme to build vp by their hote words. That the poore might well reply; More of your cost, and lesse of your counsell would do farre better.
Walke in LoueLove.
Doe not step ouer it, nor crosse it, nor walke besides it, nor neare it, but walke in it. The doctrine in full strength directs vsus to a constant embracing of Charitie. The whole course of our liuing, must be louing: our beginning, continuance, end, must be in Charitie. Two sorts of men are here specially reprouable. Some
that seeme to
Begin in Charitie, but end not so.
End in Charitie, that neuer walked so.
Some hauehave had apparant beginnings of louelove, whose conclusion hath halted off into worldlinesse, whiles they had little, they communicated some of that little: but the multiplying their riches, hath beene the abatement of their mercies. Too many hauehave verified this incongruent and preposterous obseruation; that the filling their purses with money, hath proued the emptying their hearts of Charitie. As one obserues of Rome; that the declination of pietie, came at one instant with the multiplication of mettals. Euen that Clergie, that poore cared onelyonly to feed the flocke; once growne rich studied onelyonly to fil the paile. Ammianus Marcellinus saith of them, that Matronarum oblationibus ditabantur, they were enriched by Ladies gifts. And heruepon, together with that vnlucky separation of the Greeke head from the Latine bodie, the Empire began to dwindle, the Popedome to flourish. Now plentie is the daughter of prosperitie, ambition of plentie, corruption of ambition. So Diuitiae veniunt, Relligioque fugit. Religion brings in wealth, wealth thrusts out Religion.
To this purpose, and to preuent this readie euill, was Gods charge by the pen of Dauid. aPsal. 62. 10.If riches encrease, set not your heart vponupon them. For till they encrease, there is lesse danger. But sayth one; Societas quaedam est, etiam nominis, vitijs & diuitijs. Wealth and wickednesse are neere of kinne. Nimia bonorumcopia, ingens malorum occasio. Plentie of goods, lightly occasions plentie of euils. Goodnes commonly lasts till goods come: but dition of state; alters condition of persons. How many had beene good, had they not beene great! And as it was said of Tiberius; He would hauehave made a good subiect, was a very ill King: so many hauehave dyed good seruants, that would hauehave liued bad masters. God that can best fit a mans estate here, that it may further his saluation hereafter; knowes that many a man is gone poore vp to heauen, who rich would hauehave tumbled downe to hell. We may obserue this in Peter; who being gotten into the High Priestes Hall, sits him downe by the bMark. 14. 54.warme fire, and forgets his master. Before Peter followed Christ at the hard heeles, through cold & heat, hunger and thirst, trouble and wearines; and promiseth an infallible adherence. But now he sittes beaking himselfe by a warme fire, his poore Master is forgotten. Thus his bodie growes warme; his zeale, his soule cold. When he was abroad in the cold, he was the hotter Christian; now he is by the fire-side he grows the colder. Oh the warmth of this world, how it makes a man forget Christ! He that wants bread, pitties them that be hungry: and they that want fire hauehave compassion of the poore cold and naked: but the warmth and plentie of the world starues those thoughts. When the Princes are at ease in Sion, they neuer cAmo. 6. 6.grieue for the afflictiō of Ioseph.
Whilst vsurie can sit in furres; ambition looke downe from his loftie turrets: lust imagine heauen in her soft embracings; Epicurisme studie dishes and eate them: pride studie fashions & weare them: the downe-troden poore, exposed to the bleakeayre, afflicted, famished, are not thought on. So easily are many that begun in louelove, put by riches out of the way: and made to forbeare Walking in Charitie, euen by that which should enable their steps. Thus auarice breeds with wealth, as they speake of toads that hauehave beene found in the midst of great stones. Though the man of meane estate, whose owne want instructs his heart to commiserate others, say thus with himselfe; If I had more goods, I would do more good: yet experience iustifies this point, that many hauehave changed their minds with their meanes: and the state of their purse hath forspoken the state of their conscience. So they hauehave dGal. 3. 3.begunne in the charitie of the Spirit, and ended in the cares of the Flesh.
Euerie man hath a better opinion of himselfe, then to thinke thus. As Hazael answered Elisha; when the good Prophet told him with teares, that hee should burne the cities of Israel with fire, slay the inhabitants, rip vp the women with child, and dash the infants against the stones e2. King. 8. 13.Am I a dog that I should doe this horred thing? So you will not thinke, that being now meane, you relieue the distressed; if you were rich, that you would robbe, spoile, defraud, oppresse, impouerish them. O you know not the incantations of the world. It is a Pipe, that (beyond the Sirens singing) makes many sober men run mad vponupon it. I hauehave read of an D. White. Serm. at the Spittle.exquisite musician, of whom it was reported, that hee could put men into strange sittes and passions, which he would as soone alter againe with varying his notes: enclining and compelling the disposition of the hearer to his straines. There was one, that would make triall how hee could affect him; daring his best skill to worke vponupon his boast…d composedne… and resolution. The Musician begins to play; and gaue such a Lacrymae, so sad and deepe a lesson that the man fell into a dumpish melancholy; standing as one forlorne, with his armes wreathed, his hat puld ouer his eyes, venting many mournefull sighes. Presently the Musician changeth his stroake into mirthfull & lusty tunes: and so by degrees into ligges, crotchets, and wanton ayres: then the man also changeth his melancholy into spritely humours, leaping, and dancing, as if he had bin transformed into aire. This passion lasting but with the note that moued it; the Musician riseth into wild raptures, maskes and Anticks. Whereupon he also riseth to showting, holloing, and such franticke passages, that he grew at last starke madde. Such a charming power, said a worthy Diuine, hath the musicke of money and wealth, and such fittes it workes in a mans heart. First it takes him from peacefull setlednes, and from great content in his litle, and puts him into dumps; a miserable carking thoughtfullnes, how to scrape together much dirt. Next when he hath it, and begins with delight to sucke on the dugges of the world; his purse, his barnes, and all his, but his heart, full: hee fals to dancing, and singing requiems; fLuk. 12. 20.Soule take thine …ase, eate, drinke, and be merry. Then shall his table standfull of the best dishes, his cup of the purest wine, his backe with the richest robes: and he conceites a kinde of immortalitie in his coffers: he denies himselfe no satietie, no surquedrie. But at last the worldes bedla…-musicke puts him into frenzi…: hee growes rampant. Runnes into oppressions, extortions, depopulations, rapes, whordomes, murders, massacres: spares not bloud or friendship, authoritie nor v…ssalage, widow nor orphan, Prince nor subiect: Nec …, nec Ar…; neither poore mans co…tage, nor Churches altar, Yea, if the Common wealth had but one throate, as Nero wish ed of Rome, he would cut it. O the vnpacifiable madnes, that this worlds musicke puts those into, which will dance after his Pipe. For this cause saith our Apostle, continue in the Charitie thou hast begun; Walke in louelove gGal. 5. 7.Ye did run well, who did hinder you? Doth wealth keepe you from charitie? hver. 8.This perswasion commeth not of him that calleth you. God neuer meant when he gaue you riches, that you should then begin to be couetous. He did not for this purpose shew new merciemercy to you, that you should take away your old mercies from his.
There are other, that seeme to end in LoueLove, who neuer all their dayes walked in this heauenly path. They hauehave a will lying by them, wherein they hauehave bequeathed a certaine legacie to the poore; something to such a Church, or such an Hospitall. But this will is not of force till the testator be dead, so that a man may say, though the will be ready, yet to will is not ready with thē: for God shall not hauehave it, so long as they can keepe it. These can wish with Balaam, to dye Christians, but they must liue Pagans. Hauing raised thousands out of their sacrilegious and inhospitable Impropriations; they can bestow the dead hope of a litle mite on the Church. In memoriall whereof the heyre must procure an annuall recitation; besides the monumentall sculpture on the Tombe. Be his life neuer so blacke, and more tenebrous then the vaults of lust, yet said a Reuerend Diuine, he shall find a blacke prophet, for a blacke cloake, that with a blacke mouth, shall commend him for whiter then snow and lillies. Though his vnrepented oppressions, vnrestored extortions, and bloud-drawing vsuries, hauehave sent his soule to the infernall dungeon of Sathan; whose parishioner he was all his life; yet money may get him cannonizd a Saint at Rome, and robe him with spotles integritie and innocence. So diuerse among them, that liued More Latronū yet in death affected Cultum martyrum. Hence Epitaphs and funerall orations shall commend a mans charitie, who neuer all his dayes walked two steps in LoueLove.
But it is in vaine to write a mans charitie in a repaired window; when his tyrannous life is written in the bloudy and indeleble characters, of many poore mens ruine and ouerthrow. Nor can the narrow plaster of a little poore beneuolence, hide and couer the multitude of gaping wounds, made by extortion and vnmercifulnes. No, God hates the Sacrifice of robberie: i1. Psal. 16. 4.their drinke offerings of bloud will I not offer; said Dauid. The oblation that is made vp of the earnings of the poore, is an abomination, offending Gods eye, and prouoking his hand. First restore the lands and goods of others, iniuriously or vsuriously gotten: let not an vniust peny lie rotting on thy heape and heart: and then build Hospitals repaire ruin'd holy places, produce the fruits of merciemercy, walke in LoueLove. Otherwise it is not smooth marble, and engrauen brasse, with a commending epitaph; that can any more preserue the name from rotten putrefaction, then the carcase. But for all that, the memorie shall stinke aboue ground, as the body doth vnderunder it. It is a desperate hazard, that a wicked man by a charitable will shal make amends for all: whereas commonly an vsurers Testament is but a Testimonie of his lewd life. There is small hope, that they end in charitie who would neuer walke in LoueLove.
There bee others that cannot walke in LoueLove, through a double defect, either of eyes, or of feete. Some
hauehave
Feet, but want eyes.
Eyes, but want feet.
1. Some hauehave the feet of affections, but they lacke eyes; and so cannot descry the true and perfect way of LoueLove. Indeed no man can find it without God kPsal. 25. 4.Shew me thy wayes, O Lord; teach me thy pathes. For it is he that directs l1 Ver. 8.sinners & wandrers to the way. These want him, that should mEsa. 48. 17.Leade them by the way that they should goe. They thinke that by building vp a ladder of good workes, their soules shall on meritorious rounds climbe vp to heauen. They cannot distinguish betweene Viam regni, and causamregnandi. They suppose, if they releeue Seminaries, fast Lents, keepe their numbredorisons, pro digally sacrifice their blouds in treasons for that Romaine Harlot; this is via dilectionis; the way of LoueLove. So the silly seruant, biddē to open the gates, set his shoulders to them, but with all his might could not stir them whereas another comes with the key, & easily vnlocks thē. These men so confidēt in their good workes, do but set their shoulders to heauen-gates: alas! without comfort: for it is the key of faith that only opēs them. These hauehave nimble feete, forward affections, harts workeable to charitie, and would Walke in LoueLove if they had eyes. Therfore Let vsus prayfor them. nPsal. 143. 8.Cause them to know the way, O Lord, wherein they should walke.
2. Other hauehave eyes, but they want feete: they vnderstand the way of louelove, but they hauehave no affection to walke in it. They know that false measures, forsworne valuations, adulterate wares, smooth-checked circumuentions, painted cosenages, malicious repinings, denied succours; are all against LoueLove. Noscunt & poscunt. They know them, but they will vse them. They know that humblenes, kindnes, meekenes, patience, remission, compassion, giuing and forgiuing; actuall comforts, are the fruits of LoueLove. Norunt & nolunt, They know it, but they will none of it. These know but walke not in LoueLove. It is fabled, that a great king gaue to one of his subiects, of his owne meere fauour, a goodly citie; happily replenished with all treasures and pleasures. He does not onelyonly freely giuegive it, but directes him the way; which keeping, hee should not misse it. The reioyced subiect soone enters on his iourney, and rests not till hee comes within sight of the Citie. Thus neare it, he spies a great company of men digging in the ground: to whom approching, hee found them casting vp white and red earth in abundance. Wherewith his amazed eyes growing soone enamoured, he desires a participation of their riches. They refuse to ioyne him in their gaines, vnlesse he wil ioyne himselfe in their paines. Hereupon he fals to toyling, digging & deluing, til some of the earth fals so hea uie vponupon him, that it lames him; and he is able to goe no further. There he dies in the sight of that Citie, to which he could not goe for want of feet: & looseth a certaine substantial gift, for an vncertain shadow of vaine hope.
You can easily apply it. God of his gracious fauour, not for our deserts, giues man his creature a glorious Citie: euen that whose oReu. 21. 19.foundations are of Iasper, Saphyre and Emerald &c. He doth more, directes him the way to it; Goe on this way, Walke in louelove. He begins to trauell, and comes within the sight of heauen: but by the way he spies worldlings toyling in the earth and scraping together white and red clay; siluer and gold, the riches of this world. Hereof desirous, he is not suffered to partake, except hee also partake of their couetousnes, and corrupt fashions. Now Mammon sets him on worke, to xEffodiun…r opes irritameta malorum. Metam.digge out his owne damnation: where after a while this gay earth comes tumbling fo fast vponupon him, that his feet be maimed, his affections to heauen lost: and he dyes short of that glorious Citie, which the king of heauen purchased with his owne bloud, and gaue him. Thinke of this, ye worldlings; and seeing you know what it is to be charitable, put your feet in this way; Walke in LoueLove.
There be yet others, whose whole course is eueryevery step out of the way to God; who is LoueLove; and they must walke in LoueLove, that come vntounto him.
1. There is a path of Lust: they erre damnably, that call this the way of LoueLove. They turne a spirituall grace into a carnall vice: and whereas Charitie and Chastity are of nearer allyance then sound; these debauched tongues call vncleanesse LoueLove. Adulterie is a cursed way, though a much coursed way for a whore is the high-way to the Deuill.
2. There is a path of malice, and they that trauell it, are bound for the Enemie. Their euill eye is vexed at Gods goodnes: and their hands of desolation would vndoe his mercies. Other mens health is their sicknes, others weale their woe. The Iesuites and their bloudy Proselyts are pilgrims in this way. We know by experience the scope of their walkes. Their malice was strong, as Sauire in saxa; but they would turne Ierusalem in aceruum Lapidum; into a heape of stones. Yea such was their rage: that Nil reliqui fecerunt, Vt non ipsis elementis fieret iniuria; they spared not to let the elements know the madnesse of their violence. They could not draw fire from heauen, (their betters could not do it in the dayes of Christ on earth) therefore they seeke it, they digge it from hell. Flectere cùm nequeunt Superos, Acheronta movebunt. Here was a malicious walking.
3. There is a counterfeit path; & the Travellers make as if they walked in louelove, but their louelove is dissimulation. It is not dilectio vera, true love, which S. Ioh. speakes 1. Ioh. 3. 18.of. nor dilectio mera, as Luther; not a plaine-hearted louelove. They will cosen you vnseene, and then like the whore in the Proverbes, wipe their mouthes, and it was not they. Their art is Alios pellere aut tollere; to giuegive others a wipe or a wound: & Iudas-like they salute those with a kisse, against whome they intend most treason.
4. There is a way directly crosse to louelove: which neither obeyes God, for louelove keepes the commandements; nor comforts man, for louelove hath compassion on the distressed. These hauehave feete swift enough, but pRom. 3. 5.swift to shed bloud. Destruction and miserie are in their wayes. They are in q2. King. 25. 7.Zedechiahs case: both their eyes are put out, and their feete lamed with the captiue chaines of Satan; so easily carried downe to his infernall Babilon.
These are they that rMic. 2. 2.devoure a man and his heritage. Therefore Christ calles their riches, not foreign, but foreign; things without them, as if they had swallowed them down into their bowels. The phrase is vsed by Iob Luk. 11sIob. 20. 15.He hath swallowed downe riches, & he shall vomit them vp againe: God shall cast them out of his belly. When this vomit is given them, you shall see strange stuffe come from them. Here the raw and vndigested gobbets of vsurie; there the mangled morsels of bloudy oppressions: here fiue or sixe impropriate Churches, there thousand acres of decayed tillage: here a whole casket of bribes, there whole houses and patrimonies of vndone orphans; here an Inclosure of commons, there a vastation of proper and sanctified things. Rip vp their conscie nces, and this is the stuffing of their hearts.
These walke crosse to the Crosse of Christ; as Paul sayth, they are Enemies, cursed tPhil. 3. 18.walkers. Whereupon we may conclude with Bernard. uDe considerat. Lib. 1.Periculosa tempora iam non instant, sed extant: the dangerous times are not comming, but come vponupon vsus. The cold frost of indevotion is so generall, that many hauehave benūmed ioynts; they cannot walke in louelove. Others so stiffe and obdurate, that they will meete all that walke in this way, and with their turbulent malice striue to iustle them out of it. Therefore David prayes: aPsal. 104. 4.Preserue me from the violent men, that hauehave purposed to ouerthrowe my goings. Let vsus then vponupon this great cause, vse that deprecation in our Let any. From pride, vain-glory, & hypocrisie; from envy, hatred, malice & all vncharitablenes; Good Lord deliver vsus.
I am loth to giuegive you a bitter farewell, or to conconclude with a menace. I see I cannot, by the times leaue, drinke to you any deeper in this cup of Charity. I will touch it once againe, and let every present soule that loues heauen, pledge me. Walke in louelove
The way to life everlasting is louelove; and hee that keepes the way is sure to come to the end. b1. Ioh. 3. 14.We knowe that we hauehave passed from death to life, because we louelove the brethren. For this are the workes of merciemercy, charity piety, and pitty so much commended in the Scriptures, & by the Fathers, with so high titles: because they are the appoynted way, wherein we must walke, and whereby we must worke vp our owne salvation. Therefore the Apostle claps in the necke of good workes; c1. Tim. 6. 19.laying vp in store for themselues a good foundation against the time to come, that they may lay hold on eternall life. Thereby wee lay the ground of saluation in our consciences and take assured hold of eternall life. He that goes on in louelove, shall come home to life.
This comforts vsus; not in a presumption of merite, but in confident knowledge, that this is the way to glory: wherein when we find our selues Walking, wee are sure we are going to heauen: dPsal. 138. 5.and sing in the wayes of the Lord: Great is the glory of the Lord. Now therefore eColos. 3. 12.Put on (as the elect of God, holy, and beloued) bowels of mercies, kindnes, humblenes of minde, &c. As you claime any portion in those gracious blessings, Election, Sanctification, and the louelove of God; as you would hauehave the sweet testimonie of the Spirit, that you are sealed vp to the day of Redemption: Put on merciemercy, kindnes, meeknes, long suffering: let them be as robes to couer you all ouer. Yea bowels of mercies; let them be as tender and inward to you as your most vitall parts. Lay forbearance and forgiuenes as deare friends in your bosomes. Depart from iniquitie: for fProu. 16. 17.the high way of the vpright is to depart from euill: and he that keepth his way, preserueth his soule. And gColos. 3. 14.above all these things put on Charitie, which is the bond of perfectnesse; Walke in louelove. hGal. 6. 16.And as many as walke according to this rule, peace be on them, and merciemercy, and vppon the Israell of God.
Amen.