Lectures Upon Exodus 20, Lecture 12
¶The twelfth Lecture vppon the firſt to the Corinthians.
¶Chapter .xiii.
4 LoueLove ſuffereth long: it is bountifull: louelove enuieth not: louelove doeth not boast it ſelfe: it is not puffed vpp:
5 It diſdayneth not: it ſeeketh not her owne things: it is not prouoked to anger: it thinketh not euill:
6 It reioyceth not in iniquitie, but reioyceth in the trueth:
7 It ſuffereth all things: it beleeueth all things: it hopeth all things: it endureth all things.
WE hauehave learned out of the lawe, what ſeuerall dueties they bee, that we owe vntounto God, and alſo vntounto man: but in the lawe we are not only charged to do thoſe dueties there appointed to bee done, and to forbeare the contrarie, but alſo of louelove to doe them, and of louelove to keepe vsus from the other. Therefore it ſhall bee expedient to examine what properties be in louelove neceſſarily adioyning vntounto the ſame: whereby we muſt iudge of our ſelues, how it fareth with vsus: whether that affection (without the which all doing of good, or ceaſſing to do euil is to no purpoſe) ruleth in vsus both in our doings, and alſo when we ſhall abſteine from doing. The properties & fruits of louelove, are in no place better ſet foorth then in the former Epiſtle to the Corinthes:1. Cor. 13.4. from whence I meane to giuegive you ſome light, thereby the better to ſee into louelove, the nature of it, and howe great thinges are conteyned in it. Where the firſt note giuen to knowe it by, is that it ſuffereth long, or is patient: a propertie that moderateth the heate and haſtineſſe of a mans minde, that he followe it not, in the boyling appetite and deſire thereof. This patience and moderation of our affections, hathe great commendations in the ſcripture: eſpecially the booke of the Prouerbes painteth foorth the excellencie thereof in ſo many places, and with ſo great titles, as I can not but giuegive you a taſte of ſome of them. In the foureteenth Chapter of that booke, it is thus written: He that is ſtowe to wrath is of great wiſedome, Prou. 14.29but he that is of an haſtie minde, (or to giuegive it you as it is there word for word, he that is of a ſhort ſpirite,) exalteth follie. In this place we ſee this ſloweneſſe vntounto wrath is not barely ioyned with wiſedome, but with the excellencie of wiſedome. For ſo it is ſaid, He is of great wiſedome that is ſlowe vntounto wrathe.
It is a degree and profiting in wiſdome, whiche not all men, no, not all wiſemen hauehave atteyned vntounto, to moderate the headie and haſtie affection of an angrie and paſſionate minde. Likewiſe in the ſame booke thus ſpeaketh the holy Ghoſt: The diſcretion of a man differreth his anger: and his glorie is to paſſe by an offence. A merueilous commendation, that it ſhould be the glorie of a man to put vppe offences: that he ſhould hauehave no manhode in him, or matter to boaſt of any thing worthie of a man, that hath not learned to paſſe by offences, and to qualifie his affections, euen towardes tranſgreſſions and iniuries. Nature teacheth vsus a cleane contrarie leſſon: that it is the glorie and zeale of a man to perſue the infirmities of others, and reuenge our affections the heate and diſpleaſure of them therevpon: and yt he is a beaſt & no man, that wil let go wronges, tranſgreſſions, and iniuries vnreuenged, eſpecially, if they ſhall hauehave touched himſelfe. But the ſpirite of God teacheth vsus, that it is louelove that findeth a waye to cure a tranſgreſſion, & yet notwithſtanding to couer it, and to reſerue a place to couer it, vntil it ſhalbe cured, as it is written in this booke.
Pro. 10.12. Prou. 21.24Moreouer we reade in the Prouerbes, that hee ſhalbe taken for proude, arrogant, and ſcornefull, that doeth his woorkes in the wrathe of pride. A good teſtimonie to tell vsus, not onelyonly what beginneth this wrath, (whiche is pride in deede, & therefore fitly ioyned with it in this place in calling it the wrath of pride,) but alſo what, is ioyned with it alwayes: that ſuche a one as he is, ſo ſhall he beare the name and reproch of an arrogant, hautie, and ſcornefull man.
Pro. 29.28.In a nother place of this booke, the holy Ghoſt compareth that man that can not reſtraine his affection, vntounto a citie broken downe, and without walles: but I muſt conteine my ſelfe within theſe fewe teſtimonies for that purpoſe: for it were a verie great labour to ſeeke out all that is ſpoken hereof, if I ſhould goe no further then vntounto this booke. This patience and long ſuffering, being as we hauehave heard ſo excellent, euen ye glorie of a man, may iuſtly clame the firſt place among the properties of louelove. For what can be more fitte to vpholde louelove, then to be of a patient ſpirite, when matter is offered & occaſion, to breake louelove and heartie good affection? He doth iuſtly deſerue wel of louelove, & to hauehave his praiſe in all the fruits that followe it, who ſhal by patience vnderprop it, whē it ſhalbe aſſaulted and ſhaken by hatred or euill dealing howſoeuer. As for that man, who then letteth louelove fall downe, whenſoeuer any burthen of diſpleaſure, offence, or vnkinde dealing ſhalbe laide vppon him from the man whome he pretended to louelove, he declareth plainely, that he neuer taſted of true louelove, and heartie affection, the firſt and principall note whereof is to be patient and ſuffer long. Let him ceaſſe therefore to make any account of his louelove, who hath not made reckoning to vpholde it in iniuries and diſpleaſures. And let him alſo ceaſſe to bragge of any louelove that he hathe borne vntounto any, who neuer was tried to hauehave mainteined it, throughe the vncourteous dealing of that man in one reſpect or other. For who is he (if he be not a monſter of men) that cannot liue peaceably with them who neuer ſhal diſpleaſe him? But then is it thankeſworthie, when our louelove by patience ſhal ouercome the vnkindeneſſe of others.
This note of louelove is clearely ſeene in that louelove, whiche mothers beare to their children: howe muche frowardneſſe and cauſeleſſe crying doe the mothers not onelyonly patiently beare at the hande of the childe by louelove, but alſo appeaſe, not otherwiſe then by giuing of them ſomething to quiet them withall, by louelove rewarding rather then reuenging their frowardneſſe. There is louelove, and therefore the chiefe propertie thereof can not bee wanting, whiche is to be patient and long ſuffering.
The litle bearing and forbearing one of an other bothe publiquely and priuately, doeth plainely ſpeake, that louelove is not to be found in the nature of man, but is an eſpeciall gift of God. For ſo ſicke are we of ſelfe-louelove, and ſo voide of the louelove of others, that not onelyonly we cannot paſſe by the tranſgreſſion of our brother, and by a louing hyding of the ſame cure it, but alſo we can hardly abide, that any ſhould in any thing (thoughe not euill) either in opinion or affection be diuided from vsus. Nay, whiche more is, oftentimes we woulde hauehave all our friendes beare an heauie countenaunce towards him, whom we for priuate cauſes hauehave begone to miſlike. But true louelove is patient and ſuffereth long, forgiuing others, euen as God for Chriſte his ſake hathe forgiuen vsus.Ephe. 4.32. Neither is there any thing in vsus worthie of praiſe in this worke of louelove, if this patience and long ſuffering be abſent.
For aſmuche therefore as bothe there hath bene & ſhalbe alſo vntounto ye end of the world in ye children of God weakeneſſe and wantes bothe in iudgment and in affection, it is moſte neceſſarie for him that ſhall hauehave dealing with any whatſoeuer, to craue earneſtly at the handes of God for this excellent ſtay of louelove, which is called patience or long ſuffering, without the which it wilbe impoſſible to liue Chriſtianly in any ſocietie howe ſmall ſo euer: eſpecially is this gifte neceſſarie in theſe latter dayes, where all places and perſons almoſte are full of offence.
It is to be obſerued, that this propertie of louelove is not onelyonly at variance with haſtineſſe that is ſo ſoone diſpleaſed and ſo eaſily offended, but alſo with that other extremitie, when a man is ſo ouerwhelmed with diſpleaſure conceiued, as that notwithſtanding hee burſt not out into heate, yet he ſuffereth his affection towardes the man altogether to quenche in him, ceaſſing any more to ſhewe forth the fruites of a louing heart. Therfore in fewe wordes to comprehend the nature of this propertie of louelove, it is that good affection whiche paſſeth through vnkindeneſſe to vtter it ſelfe, and breaketh through diſpleaſures to make it ſelf knowen by louing deeds, being in verie deed the power and work of God, and therfore able ſo ſtrongly againſt ſuche ſtrong lets, to preuaile.The ſecond propertie of louelove. It is alſo ſaid of this louelove, that it is Bountifull, a ſecond note or effecte to diſcerne it by. The worde ſignifieth him that is courteous, gentle, and readie to pleaſure an other, whiche is rather the cauſe of bountifulneſſe, then bountifullneſſe it ſelfe. For when the heart ſtandeth ſo ſweetely affected, it cannot eaſily be letted from plentifull witneſſing of the ſame, as occaſion and abilitie will permitte. That this is a propertie that cannot be ſundered from louelove, it doeth appeare in the louelove and affection whiche parentes beare vntounto their children. How gentle are they to them, howe readie to ſeeke the pleaſuring of them, howe plentifull and liberall therein? Which commeth wholy of a tender affection towards them. This fruite of louelove is fitly ioyned vntounto the other: for when a man can not onelyonly beare the diſpleaſures & vnkindneſſe of men, but alſo is of a gentle & franke diſpoſitiō, readie to deſerue wel of men, howe can there be any thing more required? For his patient ſpirite wil not eaſily take offence at the euil dealinges of others, and his mylde affection will as hardely vſe euill dealing towardes another. Therefore peace is ſoone purchaſed and long continued, where there is plentie and ſtore of ſuche affections. Euerie man may ſee how hard a thing it is to finde either of theſe fruites of louelove. For where is that man almoſte to bee found, that will beare any vnkindeneſſe at the handes of another? Or where is that gentle diſpoſition, that hath a grace and facilitie in readineſſe to doe well vntounto another? If any ſhal hauehave obteined the one, he thinketh it therefore almoſte an vnlawfull thing to requeſt the other at his handes.
For if he be a man that can beare ſomewhat with the vntowardneſſe of others, he taketh the deſert thereof to be ſo great, as that it were not lawfull to looke for any courteous dealing from him, but to holde them ſelues well ſatiſfied with that other: ſo as euen that were to be vnthankfull for it, if they did but ſeeme to require any thing to be added more vntounto it. Likewiſe, if any be founde of a gentle and readie affection to pleaſure others, he thinketh his ſo doing, to carrie with it a diſpenſation and priuilege for his not bearing of vnkindeneſſe at the handes of others: ſo harde a thing is it to match theſe two together. But how hard ſoeuer it be to find theſe two coupled together in any one, yet this is an aſſured trueth, yt whereſoeuer louelove is, there are apparant tokens of them bothe. There is bothe patience towardes infirmities, and readineſſe to deſerue wel of thoſe howe many ſoeuer we ſhal louelove.
It is lamentable to conſider, howe farre the dealings of men ſwarue from theſe properties. Euerie man ſaith, he is in louelove and charitie with al men: yet if he ſhall neuer ſo litle be offended, he cannot be kept either from plaine reuenging, or at the leaſt from letting go al good liking of the man. And as he cānot be kept from reuenging, no more can he be dragged and haled to well deſeruing of any: yet for al this perſuadeth he himſelfe, that al ye louelove and charitie that is required in a man, doeth dwel plentifully in him: ſo vnſkilfully & vncharitably do we iudge of louelove and charitie, as if he loued a man, who were not prouoked by any affection boiling in him to hate, or at leſt to miſlike him: whereas in verie deede louelove is a tender liking conceiued of a man, and ſo greatly delighting & affecting of him, that it maketh him bothe merueilous apt and eaſie to doe whatſoeuer may pleaſure him, and alſo verie harde by any griefe or diſpleaſure to let goe the good liking that once he hathe conceiued of him. The worlde knoweth not this affection, for it is the ſpeciall worke of Gods grace. It needeth no long ſpeeche to declare that the world is not acquainted with it: for euerie man almoſte is careleſſe in offending other, ſo farre is he from this affection that is ſo readie to pleaſure: and euerie man alſo is impatient of the leſt diſpleaſure that may be offered from any other. This that hath ben ſpoken of the rareneſſe of this affection which we cal louelove, may not beget in vsus a deſpaire to come by it, but a care earneſtly to ſeeke it where it may bee had, and wilbe had of ſo many as in the carefull deſire therof ſhal multiplie their petitions & prayers to God for it: which muſt be ſo much ye more feruent and often, as this age hathe moſte neede of it, and is fartheſt from acquaintance with it.
This is alſo a note of louelove to diſcerne it by, that it is not Enuious. LoueLove (ſaith the Apoſtle) enuieth not. This tender affection of louelove that knitteth the hart of one vntounto another, is ſo farre from enuying the graces or giftes of God whatſoeuer in any other whome he loueth, that he wiſheth from his heart, that they were more and better then they are. For tryall of the trueth herein, let vsus conſider of the affection of parents towards their children: where wee are ſure that nature hathe planted louelove, and therefore this note of not enuying which alwayes accompanieth it, cannot be wanting there. What parentes were euer found (except it were ſome one rare monſter in nature) that did enuie their children, becauſe there were ſuche plentie or ſtore of giftes in them? Nay, we ſee the plaine contrarie, that they are greatly delighted to heare them praiſed of others for their giftes, and muche giuen to ſpeake of their praiſe themſelues: ſometime thinking and affirming thoſe giftes which they hauehave, to be more and greater, then in deede they are: nay, ſometime imagining that to be in them in great meaſure, whereof in deede they neuer had any portion, no not the leaſt parte: ſo farre are they from any enuying of them: for by louelove they are ſo as it were made one, that the praiſes of their children they take to be a part of their owne commendation, whiche willingly they would not looſe.
This louelove doeth ſo ioyne together and vnite them, that there can nothing be taken from the one, but the other taketh him ſelfe to be maymed thereby: as if he had loſt ſome limme or ioynt of his owne. For this affection maketh them to growe both into one: and who hathe euer enuied the good or benefite that he receiued by ſome member of his owne bodie?
The Scripture teacheth vsus that we are all members of one bodie, and that wee hauehave our parte of the profit that commeth by the giftes of others, through the meruelous working of God. What maddeneſſe therefore were it to enuie our owne commoditie? There can be no greater token of an hatefull man, then is enuie: neither any playner profe that we are diuers from the bodie of Chriſt, then to enuie the giftes of the members thereof. There is great diuerſitie betweene louelove and enuie, for he that loueth taketh himſelfe to be benefited in the benefite of him whome he loueth: him ſelfe to be praiſed, in the praiſes of that man whome he liketh.
The enuious man on the contrarie parte, thinketh that another man is not praiſed, but in the ſelf ſame he is diſpraiſed: yt another cannot be profited, but yt in ye ſame he is hindered: & therfore ſtormeth when any thing is attributed to another, as if in that deede ſomthing had bene taken frō himſelf. Thus in all thinges the enuious man dealeth as if he were a ſtranger from the other, the louing man as if he were not diuerſe, but one with the other, & a verie part and member of the ſame. Let vsus therefore keepe our ſelues farre from this enuie, the trueſt token that can be of the abſence of charitie, & all true feare of God or fellowſhip with his members.
For the driuing away of enuie, we hauehave firſt to deale with our heartes, to perſuade them, (as the trueth is in deede) that we hauehave our benefite and profite in their giftes, no leſſe then the eye hathe benefite from the foote, or the foote from the eye: which is brought to paſſe, by the ſecrete and wonderfull working of God.
Secondarily, that we are of one bodie, and that therfore we are intituled after a maner to the prayſes, commodities, or benefits that doe redound vntounto them.
Thirdly, that the Lorde is the authour of this diuerſitie in giftes, and that therefore the enuying of others for their giftes giuen vntounto them, is in deede to picke a quarell with the Lorde who hath giuen it them, and to vtter our miſlyking of his diſtribution and diſpoſing of matters among men. And howe daungerous a thing it is to controll the lord, I leaue to them to conſider of at their leyſure. Laſt of al, to feede our affection herein, is to bring a continuall torment vponupon vsus. For when wil there ceaſſe to be diuerſitie of giftes in men? And if we be grieued when others hauehave that which we hauehave not, when ſhal we ceaſſe to be vexed? Shall there not be this diuerſitie vntounto the ende? Shal there be any time when all the bodie ſhalbe but one member? Let vsus not imagine yt when we ſhal giuegive our harts leaue to enuie ſome one, that this affection will die when he is taken away, or when we ſhal hauehave preuailed againſt him: nay, it is made by yt meanes ſo much ye more ſtronger: and as for ye occaſion, it neuer dieth.
For there ſhalbe alwayes ſome that ſhall deſerue, and iuſtly hauehave true prayſe and eſtimation for ſome thing, whiche we hauehave not, and therefore cannot come to hauehave the praiſe of it for our ſelues. In deede the nexte way to hauehave the glorie of it, is by louelove to be one: as one with the true owner thereof.
To incourage vsus to this louelove that driueth away enuie, let vsus remember that in driuing it away we ioyne with the Lord, who hathe thus appointed it. We approue his doinges as good: we acknowledge by thankefulneſſe the commoditie that we hauehave of them: we ridde our ſelues of an infinite and endeleſſe torment. To conclude this propertie of louelove: it is requiſite that we often conſider, howe vnworthie we are of thoſe benefites that we doe inioy, to learne, bothe to be contented with them, and to be thankfull to God for them, and to keepe vsus in ſuche thankefull remembraunce thereof, as may make vsus ſtudious to walke worthie of them, to ſo great goodneſſe of God towardes vsus therein, as may keepe vsus occupied in care, how by dueties we may aunſwere them: alwayes taking heede, leaſt we ſhould become vnthankfull, euen for the good whiche God did meane towardes vsus in thoſe giftes, the poſſeſſion wherof he hath giuen vntounto others.
As louelove is voide of enuie, ſo is it reported here by the holy Ghoſte that it is voide of dealing inſolently, frowardly, or ſtubbernely, (for ſo ſoundeth the worde,) and that it is not puffed vp with pride againſte him whome he loueth. Moreouer, that it doeth no vncomely thing againſte him, without hauing due regarde of the dignitie of the man, his degree, eſtate, or condition whatſoeuer.
Theſe thinges are expreſſed in three wordes in the text, and may be expreſſed in theſe three wordes thus: that louelove dealeth not frowardly, proudly, nor vncomely. Theſe thinges doe I ioyne together in ſpeaking of them, becauſe they are of ſuch affinitie one with another. Where true louelove is, there the man who loueth is ſo perſuaded of the excellencie of the other whome he loueth, and ſo rauiſhed with the admiration of ſome one or other thing in him, that in his iudgemente there is nothing, no not in himſelfe like vntounto it, or worthy of it: with the whiche hee is ſo delighted, and in louelove withall, that often times he thinketh himſelfe happie, if the ſubmitting of himſelfe to any ſeruice or paynes for him, may be accepted of and taken in good worth at his handes. For the thing whiche he is in louelove withal, appeareth ſo glorious in his eyes, that it darkeneth not only ſome litle thing in himſelf, but euen yt which is the beſt in him, and that whiche before he made moſte reckoning of, nowe being ſett by this whiche he is ſo inamoured with, appeareth ſcarſe ſufficiently worthie to ſerue it.
A true proofe of this nature, that it is in louelove, may be taken frō that prouerbe which is receiued among vsus, whiche is: That louelove and lordſhip can broke no fellowſhip. For louelove magnifieth yt which it loueth ſo greatly, that it can ſuffer none to be felowes with it at that worthineſſe whiche it conceyueth thereof, but will hauehave all other with all ſubmiſſion to giuegive place therevnto. It was no doubt long tried experience that brought this into a common ſpeeche, and we hauehave the triall of it in the louelove that we beare towardes our ſelues. For our nature cannot like of ſuche a praiſe, wherein others are thought as good as we, hauing equall commendation with vsus. We eſteeme it nothing if we be not magnified, as all others be put vnderunder vsus in that degree and meaſure of commendation.
We ſee it true alſo in that louelove that the wicked man beareth vntounto the harlot and wicked woman: when once louelove is kindeled in his heart, he abaſeth himſelfe to al kinde of ſlauerie, forgetting euen the dignitie of a man in his ſubiection or rather ſlauerie vntounto her: and all this commeth, bycauſe there is louelove kindeled in his heart, the nature whereof is to holde a man in a wonderment at the dignitie & worthineſſe thereof, euen ſo greatly, that all things in himſelfe acknowledge ſubiection therevnto. Therefore to applie this vntounto the matter whiche we hauehave in hande: where louelove is, there can be no froward and peeuiſh dealing, no ſwelling and ſetting vppe of himſelfe and his owne giftes againſte him whome he loueth, no vncomely or vnreuerent behauiour in ſpeeche, countenance, or deede, towardes him, other then the place, woorthineſſe, or condition of the man requireth. For louelove thinketh not that the thing loued is ſufficiently aduaunced, vnleſſe all other become therein abaſed. For as was ſaide before, LoueLove and Lordſhippe will abide no fellowſhippe.
It is profitable to obſerue the diuerſitie of theſe thinges that louelove driueth away. Sometimes a man for want of louelove towardes another, dealeth frowardly and ſtubbernely with him: other ſometimes a man ſhal diſcerne no inſolent and crooked dealing, albeit there be inward ſwelling, & ſetting vppe of him ſelfe againſte him in his heart and ſecrete thoughtes. It may be alſo that both thoſe be lacking, and yet for all yt, no louelove reigning in him: whiche is perceiued herein, that he doth not with reuerent eſtimation thereof, humblie acknowledge the graces and giftes of God in him, and himſelfe alſo duetifully indebted therevnto: or elſe that he entereth not into ſuche a conſideration of that eſtate that he is in, whereby he is moued to deale ſo, as vntounto that condition, (whether it be proſperous or miſerable) or vntounto that man, (whether hee be ſtrong or weake) by good right apperteineth. Which declareth plainely that he wanteth louelove, whoſe propertie is to deale comely, either ſo humblie as beſemeth thoſe gifts & great graces of God, or elſe ſo tenderly, as his afflicted condition doeth require. The croked and croſſe dealinges, the hautie hearts declared by highe lookes do plainely ſpeake, that louelove is a pilgrime among vsus. But if the not reuerent ſubmiting of our ſelues vntounto ye graces of God in another, & not tendering of thoſe that be in neceſſitie and want be added vntounto theſe, in whome ſhall we not finde one of theſe three reigning & bearing rule? ſo rare a gyft of God is louelove, & ſo muche lieth hidde therein.
The opinion that commonly is receiued of louelove, what it is, commeth no nearer vntounto louelove in deede, then doeth blacke vntounto white, or light vntounto darkeneſſe: whiche thing to bee true we ſhall eaſily diſcerne, if either we looke vntounto ſelfe-louelove, or into the naturall louelove that parentes do beare vntounto their children. For concerning this laſt point of not dealing vncomely, but obſeruing with all reuerence the dignitie of the man: how plainely may we obſerue this in ſelfe louelove? that taketh it ſelfe then rightly regarded, when with reuerence and lowly ſubmiſſion it is honoured: and when a man ſo aduaunceth him, that he doeth with all lowlineſſe put himſelfe vnderunder him. For louelove findeth ſuche worthineſſe and dignitie, as may, by good right, (in the iudgement of him that loueth) clayme reuerence and ſubmiſſion therevnto.
The reaſons to perſuade vsus to this humble reuerencing of the giftes of God in men by louelove, and to forbeare froward dealinges with them, pride and ſwelling againſt them, or vndutifull regard of them are many, and thoſe weyghtie. For firſt of all they are the gifts of God, & therefore he may not want his honour in them. Secondly our gifts how good ſoeuer, are appointed to ſerue thē, & ye more wee hauehave, the greater ſeruice is required at our handes: neither may their neglect of duetie towards vsus, be our diſcharge for want of duetie vntounto them. Beſides this, they hauehave giftes whiche wee want. Moreouer, we doe not ſee their gifts ſo defaced and ſtayned with infirmities, as we doe well knowe that ours are, (if wee knowe our ſelues:) which cannot but perſuade vsus more highly and reuerently to eſteeme of them, then of our ſelues. For be it that we doe knowe greate infirmities in them, yet is it ſure, that if we do knowe our owne ſelues truely and throughly, we ſhall vnderſtande that there is more lacke in our ſelues then wee can charge them with all. For what we want in meaſure, we are ſure to hauehave it in number. If they ſhal be infected with ſome one or fewe notorious offences, whiche we are free of, wee are priuie to ſo greate a number within our ſelues (howſoeuer we be ſhort in the weight and meaſure of ſome ſinne which they are infected withall) as will match the heynouſnes of their offences. This that hath bene ſaid, that our giftes are by the Lorde appointed to the ſeruice of our brethren, in conſideration wherof they are our betters: that their giftes are not knowen vntounto vsus to be ſo defaced with ſin, as we are ſure ours are: is ſpoken to this end, yt we ſhould by thoſe & ſuch like conſiderations be drawen to honour the grace of God in thē. For we muſt ſe ſome great thing in them, before we ſhall in trueth behaue our ſelues reuerently, and not careleſly, or vnſeemely towards them. He that loueth, hath in him reuerence towards him whome he loueth, and is voyde of this vncomelineſſe, that knoweth not dignities, degrees, callinges, giftes, or conditions of life: whiche reuerence muſte partely ariſe of that whiche wee conceiue to bee in them, whiche wee muſt ſearche out, (rightly examining the worthines thereof) that we may be forced to hauehave that louelove, lyking, and eſtimation of him, whiche may driue vsus from all ſtubberne, proud, and preſumptuous dealing: yea from all vncomely & vnreuerent dealing toward him, making his excellē cie to humble vsus euen in yt wherein we did moſte glorie. Thus muſt wee trauel with our heartes to find out ſome great thing in him: for we can hardly bow vntounto nothing, or by louelove reuerence, but where we ſhall hauehave found ſome worthineſſe and cauſe thereof, yet if there be no greate thing in the man, the Lords authoritie muſt ſtep in, to obteine this louelove towardes him, who hath appointed our giftes to ſerue thoſe that hauehave nede of them.
LoueLove ſeeketh not his owne.LoueLove is alſo perceiued by this propertie that It ſeeketh not her owne things: this is ſet downe alſo in this place, as a token and ſure marke of it: the meaning wherof is not that louelove letteth go all care and regarde of it ſelfe, but that it is ſo carefull of that whiche it liketh, that in regarde thereof it is often negligent about it ſelfe, not inioying all the libertie, pleaſure, or cōmoditie, that lawfully it might hauehave. A proofe of this may bee had in parentes, whome nature hath taught to louelove their children: they ſeeke not with how little charges they might be diſcharged of them, in putting them off their hands to be apprentiſes of ſome occupatiō, which may be done with ſmall charges, and is very lawful for them to doe, whereby alſo they them ſelues may be the better able to liue, as beeing with ſo little coſte vnburdened of them. They inquire not thus with how little charges they may be beſtowed, but will ſtraine them ſelues oftentimes aboue their abilitie, liuing very ſpareingly and hardly at home, to mainteine them at learning, or at ſome other thing likely to procure their preferment,
This is louelove which ſeeketh not her owne things: whiche teacheth them to forgoe that pleaſure or profite which lawfully they might inioy, to pleaſure and profite their children whome they louelove. This propertie of louelove did Paule plainely declare,1. Cor. 9. when that he did not burthen the congregation as lawfully he might. By this propertie of louelove it cōmeth to paſſe, yt men hauing once learned what is lawful, begin to inquire then, whether that ſame be expedient to be done or otherwiſe, becauſe notwithſtanding that it be lawfull:1. Cor 5. yet louelove will not doe it, vnleſſe it be alſo expedient. By this it commeth to paſſe, that thoſe which be ſtrong, will not alwayes proceede in the ſtrength of their perſuaſion to doe accordingly,Rom. 15.1. but forbeare their right to winne the weake withall. This propertie of louelove is lacking eueryevery where. For almoſt all mē wil hauehave all their pleaſures and all their profits; not forgoing any parte thereof, although the Goſpell and them ſelues do heare much euil for it eueryevery where. If we may once ſay it is lawful, I may do it by law or it is not forbidden, but permitted by the word, we neuer inquire further. This proueth manifeſtly that louelove is not in vsus, which ſeketh not after all that it may, but is contented to departe from her owne right, oftentimes, therby to declare her affection to them whome ſhe loueth: eſpecially when the holding of her to her owne, is like to bring diſcredite vntounto that whiche ſhe loueth. In preſeruing our cōmodities or our pleaſures, we alwayes followe them, to the vttermoſte of that which is lawfull: we driue our commodities as far alwayes, as by any meanes may be accounted lawfull: and if at any time wee bee accuſed of hard dealinge, wee aunſwere, it is a couenaunt: a plaine bargaine: true buying and ſelling: it is lawfull: as if louelove vntounto the Goſpell (if it were in vsus) would not make vsus ſometimes to giuegive in, and relent of that we might demaund, to get credit therevnto, and to ſtop the mouthes of the euil ſpeaker and ſlaunderer, when we ſee that wee cannot holde that, but wee muſt procure euil ſpeeche to our profeſſion. Likewiſe, when we are charged with exceſſiue vſing of recreations, or apparell: forthwith we anſwere, recreations are lawfull: apparell is lawfull: wee may vſe it. But louelove ſeeketh not all that it may. When our profeſſion is euil ſpoken of, the Goſpel blamed to be a doctrine of libertie, ſhould not the louelove therevnto make vsus ceaſſe to ſeeke all that wee may, and beginne to inquire what is moſt conueniēt to purchaſe glorie to God withall? When thoſe which ſtriue for mayſteries are deſireous to get the garland,1 Cor. 9. and hauehave a louelove therevnto, they doe not ſit downe to reckon how many kindes of meates they may lawfully feede vppon, and yet be able to run with ſome ſpeede, but they conſult how many they had neede to abſteine from, that they may be likely to preuaile and get commendation by running. Thus hath louelove taught them to defraude them ſelues of many ſweete morſels which, lawfully they might take, to inioy but ſome corruptible thing. For louelove ſeeketh not all it may, but forgoeth much of her right, for their pleaſure whom ſhe ſo greatly liketh.
Miſerable therfore are theſe times, wherein ſo many go further in pleaſures and commodities, then by any lawful meanes they may doe: and the better ſort ſtand at ye ſtaues end with God, not yeelding one iote of thoſe profites or pleaſures that by any colour of lawfulnes they can lay claime vntounto, notwithſtanding his name (that is ſo euill ſpoken of for this obſtinate vſe of their libertie) doth euen begge it at their hands, that they ſhould relente of their right, and ſomething giuegive in vntounto their God. Where are they to be founde whome the care of their brethren doeth ſo occupie, that it taketh them vp from ſome of their lawfull commodities, pleaſures, and cares, to bee occupyed the more where their louelove reſteth? LoueLove is full of paines, where it loueth:1. Theſ. 1. therefore doeth the Apoſtle giuegive laboure and labouriouſneſſe vntounto it, as the proper note to diſcerne it: wherevnto accordeth that which is ſet downe heere, that it is ſo much occupied where it loueth, that oftentimes it neglecteth it ſelfe. This propertie of louelove, notably deſcrieth idle and careleſſe paſtors and preachers of the word: whiche ſo much ſeeke thēſelues, that they neglect their flock and charges: wheras if there were louelove in deed towards them, it would beget in them the care thereof, euen with the neglect of them ſelues, in reſpect of the care and paines taken with them. This propertie muſt eueryevery man try him ſelfe by, in his calling whatſoeuer. For if the Lord ſhall accepte of our dealings therein, it is mete & requiſite that they be done in louelove which is ful of ſeruice & paine towards that which it loueth.
To relent of our right vntounto God for his glorie, is no work of ſupererogatiō which we are not boūd vntounto (as the church of Rome hath taught) but due debte.) For we doe owe louelove vntounto God from the ground of our heart, and louelove ſeeketh not all her owne, but oftentimes frankly and freely giueth of her right vntounto God. Herein alſo we may diſcerne, that louelove hath great things in it, yt it mightily carrieth the affections to that which it loueth, & keepeth them occupied there, euen oftentimes to the neglect of it ſelf. The rarenes of it and ye great meſure that we ſhall ſee our ſelues come ſhort thereof, muſt force vsus to often & earneſt prayer to God for it: wherin it ſhall be profitable to remember, yt this not ſeeking of our ſelues but the good of others, is in trueth the next way to benefit our ſelues. For as the hād which is occupied alwaies in giuing forth help to the mouth, or other partes of the body, doth in ſo doing prouide for it ſelfe & hath his nouriſhment, help, and health, of that whiche it hath giuen vntounto the mouth, ſo by ye eſpeciall working of God it commeth to paſſe, that our benefite is incloſed in that which we beſtowe vponupon another, and he becōmeth the beſt huſband for him ſelfe, that is moſt employed according to his calling vppon other. This is a ſpeciall work we may ſee of Gods grace: for our nature is wholy giuen to attend vponupon her ſelfe, little regarding (ſo matters go wel there) how it fareth with others abroade. LoueLove in like māner is knowen thus, that it is not prouoked vntounto anger: it is not eaſily incenſed, though wrong be offered vntounto it. For the heart is ſo knit by louelove, that it can well beare many wrōgs. This note, wherby louelove is diſcerned, differeth not much frō that propertie which was ſpoken of in the firſt place, ſaue that to ſpeake properly, that is a meekeneſſe ioyned with doings, & this with ſuffring. This hardnes to be prouoked vntounto anger, is procured by the help of yt which foloweth, being another token of louelove, yt it thinketh not euill, or imputeth not euill. For in as much as it ſtandeth not vpō the matter, examining ye euil dealing yt is in it, but by louelove either altogether paſſeth ouer it, or elſe twiteth and blameth ſome other thinge for it, as a cauſe that moued the doer therevnto, and ſo remoueth it from him: therefore it cannot be incenſed therewith or prouoked vntounto anger. Parents in dealing with their children do plainely proue that louelove wanteth this diligent conſidering, thinking vppon, or through examining of the euil of their children. For how many of their froward doings do they paſſe ouer, & not examine at all? In how many thinges which they ſe to be offences in thē, doe they notwithſtanding put ouer the whole blame thereof, to ſome one thing or other? as that their frowardneſſe commeth for lack of ſleepe, or want of meate, &c. For louelove cannot ryfle into the euill, to be muſing and thinking much vponupon it, diligently examining the wickednes how great it is that doeth appeare in it: louelove cannot ſtand vponupon it, to gather together the coniectures that may be had of great euill to be in it. Hereby it appeareth that louelove is far from ſuſpicion of euil, where there is no apparant tokē thereof, ſeeing it paſſeth with ſuch ſpeede, and turneth the thoughts ſo ſoone from muſing vponupon, and examining ſeene and knowen euils, in thoſe whome it loueth.
It is alſo incident vntounto louelove as a true marke to diſcerne it by, not to reioyce in iniquitie, but to reioyce in the trueth. So doth ye holie ghoſt report of it in this place. The trueth, wherein he that loueth is ſaid to reioyce, ſignifieth true and ſincere dealing, according to the vſuall ſpeech of ye ſcripture: which may alſo be vnderſtode, in that it is ſet heere againſt iniquitie or vnrighteouſneſſe, as being contrarie thervnto. This propertie of not reioycing in iniquitie, is very fitly ioyned vntounto the former. For in that it was ſaid not to thinke euill, but friendly not to impute it, it might bee thought that louelove had a delight in the euill dealing of him whome ſhee loueth: therfore is this added, that it reioyceth not in his euill dealing & vnrighteouſnes. For theſe may wel ſtand together: not to ſearch into euill thinges to withdrawe his affection from the offender therein, and yet for all that to bee grieued that the thing is done. For he well vnderſtandeth, that that whiche is done vnrighteouſly, can not but turne to his diſcredite and reproch, which he wold bee loath ſhould happen vntounto him whome hee ſo tenderly loueth. The moſt wicked man that liueth, would bee loath that the man whome he loueth ſhould doe any thing, whiche (in his iudgement) coulde not but bring harme or hurte vntounto him: and when any ſuch thing eſcapeth him, hee is grieued and vexed at it. If it be ſayd againſt the trueth of this, that when one wicked man loueth an other, yet he will reioyce at many things done wickedly and vniuſtly by him whome he loueth: To this it may be anſwered, that hee (according to the blindneſſe and hardneſſe of his heart) thinketh not that his ſuche dealing will any waye turne to his hurte or diſcredite: but thinketh rather that it will woorke his credite, amonge thoſe men that hee vſeth to make account of: as for feare of puniſhment from GOD againſt him, that is farr out of ſight. Herevpon it is plaine, that perfect louelove is not to bee found but among the godly: for all other through blindneſſe and hardneſſe of heart, reioyce at many thinges done by thoſe whome they louelove, which are not ſincere and righteous: and therefore muſt turne to their hurte, from the handes of the Lorde: which yet they do not ſo much as once ſurmiſe, bicauſe their iudgement of things is not according to the word of God. Heere falleth downe that great piller of Poperie which cryeth with open mouth for louelove and vnitie, and yet ſmothereth trueth, righteouſneſſe, and ſinceritie, reioycing and triumphing in that, which the trueth and righteouſneſſe of God ſet downe in his woorde, vtterly condemneth. Here alſo is condemned that damnable ſect whiche termeth it ſelf the Familie of louelove, who vpholding their louelove like vntounto the Papiſtes, are cleane gone from the trueth and righteouſneſſe of God approued by his woord, vntounto a righteouſneſſe approued by the reuelation of their owne ſpirit, making the woorde of GOD the playneſong whiche their ſpirite may deſcant vppon, as ſeemeth good vntounto it ſelfe: but alwayes ſo, that there be no melodie but from their owne mouth. For they will hauehave the woorde to hauehave no ſoundneſſe nor certeintie in it ſelfe.
Heereby is all the friendſhippe of the wicked condemned, who will hauehave no long liking of any, but ſuche as will ioy with them in their wickedneſſe: for they will not holde friendſhippe with them, that will not lend them the credite of their countenaunce, and if neede bee of their othe alſo, to helpe out euill cauſes withall. Heere alſo are all theſe detected of want of louelove, who publiſhe abroade the infirmities of their brethren to thoſe, to whome in no conſideration it is behouefull to be knowne.
LoueLove reioyceth not in iniquitie, nor in vnrighteous or not ſincere dealing of him whome he loueth, not in the vnrighteous or not ſincere dealing of others towardes him. For the louelove which hee beareth towardes him, forceth him to miſlike of all annoyance and wrong, that happeneth vntounto him. And bycauſe of this, hee can not but with griefe heare of any wrong or hard meaſure offered vntounto him: ſo farre is hee him ſelfe from dealing euill or hardly with him. LoueLove reioyceth not in iniquitie, but it reioyceth or ioyeth together with him at the truth, or ſinceritie, and vprightneſſe of his dealing: bycauſe that wil turne to his good, and hauehave approbation and allowance euen from men.
LoueLove ſo laceth it ſelfe in the commendable doings of him whome it loueth, and the man that loueth, taketh pleaſure in the well doing of him whome hee loueth. Therefore, if there bee true louelove in vsus, wee muſt not onelyonly not enuie the good doings of our brethren, but wee muſt acquainte our heartes to ioy with them in their good doing, and good report for the ſame.
It is a good degree of profiting to hauehave driuen away enuie: but wee muſt proceede further, to ioye with him in his well doing, and deſerued commendation for the ſame. For men deale well with him, when they ſhall iuſtifie his ſinceritie by their talke and ſpeach: which if our heart repyne at, nay if it doe not ioy at it, that plainly bewrayeth want of louelove to be in vsus towards them.
When wee ſhall come once to this, to ioy in heart at their vprighte dealing, that their good dealing ſhall bee the comforte of our hearte, wee ſhall not be able to denie them any helpe that is in vsus of counſel or admonition, that may eyther encourage them to good, or withdrawe thē from that which is euill, nay, we ſhall bee readie to offer it vnasked for: eſpecially, when wee ſhall perceiue ſome neede thereof.
Theſe things which are in the laſt place attributed vntounto louelove, as that it ſuffereth all things: it beleeueth all things: hopeth all things: endureth all things: do declare, yt a louing man is of a verie patient ſpirite towarde his brother, euen in his infirmities, and that he layeth his handes ſoftly vponupon the ſoares of him whome hee loueth, and deſireth to hauehave them healed, hauing a great burthen of griefe vponupon him ſelf for thē, which notwithſtanding louelove teacheth him to goe vnderunder and to abide, and not deintily or impatiently and roughly with ſpeede to caſt it off.
Likewiſe it is declared heere, that louelove is of a good and eaſie diſpoſition, to beleue and hope wel of him whome he loueth. Wee may not thinke when it is ſayde that louelove beleeueth all thinges, and endureth all things, that louelove wanteth all iudgement to diſcerne: but the meaning of the holy Ghoſte is by that vniuerſall note, to declare how much they are inclined that way, and eaſily induced therevnto, when there is any good matter to moue them therein. As for that lightneſſe in beleeuing, that commeth for want of wit and iudgement, it is eaſily diſcerned from that which proceedeth of charitie and louelove.
When we ſhal hauehave tryed truely our dealings towarde God, our dealings toward our neighbours, and our dealings in our ſeuerall callings, by theſe affections which are reported by the holy Ghoſte to be in louelove, it will appeare, that to be a Chriſtian is a rare matter, a mightie, rare, and eſpecial worke of God. Nowe let vsus pray, &c.