Directions for a Godly Life, Chapter 9
CHAP. IX. The Examination of our Charity.
HAuing examined our ſelues in thoſe former duties towards God, wee are to goe on to another duty, which concerneth our neighbour; namely, Charity; which is a free forgiuing of thoſe that hauehave offended vsus; with a teſtification of the ſame, when occaſion is offered; and a reconciliation of our ſelues to thoſe, whom wee alſo our ſelues hauehave wronged.
That wee may be the better perſwaded vntounto a due performance of this duty, wee are to obſerue 2 things.
1. The motiues therevnto.
2. The manner how it ought to be done.
The motiues, which invite vsus to the neceſsity of it, are drawne from the conſideration of theſe 4. things.
1. What wee our ſelues hauehave done vntounto others.
2. What harme we doe vntounto our ſelues by not being in charity.
3. What they are, with whom we are offended.
4. Whence ſuch wrongs, as wee receiue, doe primarily come.
As for the firſt, we are conſcious vntounto our ſelues of a twofold offence, which wee hauehave committed.
1. Againſt other men; whom perhaps we hauehave at ſome time or other more wronged, then they vsus; or at leaſt our conſciences can tell vsus, that wee hauehave beene prone and ready therevnto, had wee not beene prevented: and how can hee, which hath beene forward to wrong others, make the moſt of eueryevery wrong offered by others vntounto himſelfe? wee muſt heere take notice of the advice of Salomon in another caſe. Seeke not, ſayth he, to hauehave thy ſeruant curſe thee; for oftentimes thy heart knoweth, that thou thy ſelfe haſt alſo curſed others: Eccleſ. 7.22. So alſo, bee not haſty to aggravate the wrongs which others hauehave done vntounto thee; for thy heart can tell thee, that thou thy ſelfe haſt alſo wronged others.
2. If this conſideration prevaile not with vsus; let vsus conſider in the next place, that wee hauehave dayly offended GOD farre more than any man can offend vsus: and can any of vsus expect any mercy from GOD in the forgiueneſſe of our debts, if wee ſhew none to others in paſſing by ſmall matters of offence? Small, I ſay; becauſe the greateſt are but ſmall in reſpect of the offences, which wee hauehave committed againſt GOD. Our Saviour CHRIST tolde his Diſciples playnely (and in them vsus) Mar. 11.25. if yee doe not forgiue others their treſpaſſes, neither will your Heauenly Father forgiue you your treſpaſſes: which was verified in the Parable of the cruell ſervant; who (becauſe hee had no compaſsion on his fellow-ſervant, as his Lord had pitty on him) was deliuered to the tormentors, till he ſhould pay all that was due; with this application annexed, ſo likewiſe ſhall my Heauenly Father doe alſo vntounto you, if yee from your hearts, forgiue not eueryevery one his brother their treſpaſſes. Matt. 18.34.35. The conſideration whereof, I thinke, is able to moue any good hearted Chriſtian to louelove his brethren, though they hauehave offended him.
The ſecond Motiue vntounto this duety is taken from the conſideration of the harme, that otherwiſe wee bring vppon our owne Soules; which indeede is greater, than either wee can doe vntounto others, or they vntounto vsus.
This harme is twofolde; 1 Generall; namely, a ſtayne to all the good, which wee hauehave: for though wee ſpeake with the tongue of Men and Angels: though wee hauehave all other good gifts, as of Prophecying, vnderſtanding of myſteries, &c: yet, if wee hauehave not Charity, wee are nothing: 1 Cor. 13.1.2. Let vsus not therefore boaſt of our learning and other good parts, as long as wee are without Charity; for all is nothing; no more than a ſounding braſſe or a tinkling cymball.
2. Particular: and ſo it is an hinderance, 1 to our Prayers; 2 to the right receiuing of the Sacrament. The want of Charity is an hinderance to our Prayers in a twofolde reſpect.
1. Becauſe, without Charity, wee cannot expect to receiue that which wee pray for; for if wee pray to GOD to forgiue vsus our treſpaſſes, as wee forgiue them that treſpaſſe againſt vsus, how ſhall wee hope that God will forgiue vsus, if wee forgiue not others, which is the condition of our Prayers? to pray for the one, and not to performe the other, is to mocke GOD in our Prayers; or rather, miſerably to deceiue our ſelues: for, as many hauehave not becauſe they aske not: ſo many aske and receiue not, becauſe they aske amiſſe: I am. 4.3: and ſuch are they which aske without charity; and who knowes how ſoone they may ſtand in neede of GOD'S mercy?
2. It hinders our Prayers in this reſpect; becauſe without Charity, wee cannot joyne thoſe, with whom wee are at variance, with our ſelues in our Prayers: which is againſt the rule of our Sauiour CHRIST, who biddeth vsus to pray; Our Father; and giuegive vsus Our Bread; and ſo to joyne others with our ſelues in eueryevery Petition: now how can wee heartily pray thus for them, whom wee louelove not? our owne conſciences can ſufficiently tell vsus, that wee cannot; yea, and that wee often hauehave beene faulty herein. Wherefore, if wee deſire that our Prayers ſhould hencefoorth bee effectuall, let vsus follow the counſell, which Saint Peter giueth to the Husband and Wife, 1 Pet. 3.7. which is, to liue together according to knowledge, bearing one with another, that our Prayers bee not hindered: which, if wee doe, our Prayers ſhall bee much furthered, as CHRIST himſelfe ſayth: if two of you ſhall agree on earth, as touching the thing that they ſhall aske, it ſhall be done for them of my Father which is in Heauen: Matt. 18.19.
The want of Charity is an hinderance to our due receiuing of the Sacrament: becauſe the Sacrament is a Seale of our vnion and communion, as with CHRIST, ſo amongſt our ſelues: as Saint Paul ſayth: 1 Cor. 10.16.17. The cup of bleſſing which wee bleſſe, is it not the Communion of the Bloud of Chriſt? the bread which wee breake, is it not the Communion of the Body of Chriſt? for wee, being many, are one Bread and one Body, becauſe wee partake of one Bread: So that, vnleſſe wee bee joyned together in louelove, wee cannot bee capable of thoſe benefites, which otherwiſe would ariſe vntounto our Soules.
Againe, louelove is the very badge, whereby wee are knowne to bee CHRIST'S Diſciples. Ioh. 13.35: by this ſhall all men know that yee are my diſciples, if yee louelove one another. It is a part of that wedding-garment, wherewith eueryevery one ought to bee cloathed, that comes to the Lord's Table. Wherefore, if wee deſire to bee accepted when wee doe come, and there to receiue the benefits of Chriſt's Death and Paſsion, let vsus put on the bowels of mercy and compaſsion.
A third Motiue vntounto this duty is taken from the conſideration of the parties, with whom wee are offended: they are Men, yea Chriſtians as well as our ſelues; ſuch for whom CHRIST died as well as for vsus. Shall wee then thinke it hard to ſuffer ſome ſmall wrong at their hands, for whom CHRIST thought it not too much to die? can wee perſwade our ſelues, that there is the louelove of God in vsus, if wee hate them whom hee ſo loued? eueryevery one, which loueth him that begate, loueth him alſo that is begotten of him: 1 Iohn 5.1. and whoſoeuer loueth him that did redeeme, loueth him alſo that is redeemed by him.
The fourth Motiue vntounto this duty of Charity is taken from a ſerious conſideration of the firſt originall, whence theſe wrongs proceed, which wee receiue.
And heere wee may take notice both of the Authour, and alſo of the Diſpoſer thereof. The firſt Authour is not ſo much the party from whom wee receiue the wrong; as the grand-Enemy of both vsus and them; the Diuell: who well knoweth, that a houſe divided againſt it ſelfe cannot ſtand; and therefore ſtriueth by all meanes to ſet vsus at variance among our ſelues, though ſometimes vponupon ſmall occaſions; that ſo thereby, hindering vsus from the performaunce of good dueties (as the receiuing or the Sacrament, and ſuch like) which are the meanes of our Saluation, hee may the more eaſily tempt vsus to worſe imployments, while others are better exerciſed; and ſo make his ſide the ſtronger againſt vsus: and who knowes what power it may pleaſe God to giuegive him againſt vsus at ſuch times? Wherefore, as we louelove our owne ſafety, let vsus ſeeke to croſſe him, who thus oppoſeth vsus by his temptations: and if wee will needs bee at ſtrife, let it bee with him, who will neuer bee at quiet with vsus, vntill hee hauehave gotten the vpper hand of vsus: which wee may the more eaſily perſwade our ſelues vntounto; if wee hauehave reſpect not ſo much to other mens wrongfull actions, as to his wicked ſuggeſtions, the cauſe of all; and aſſure our ſelues, that, in putting vp a wrong, wee right our ſelues, and croſſe him; which ſhould bee our chiefeſt ayme.
Againe, as the Diuell is the Authour of our wrongs: ſo GOD, who is the Diſpoſer of all things hath a hand in it: who permitteth the Divell thus farre to provoke vsus: perhaps for the tryall of our conſtancy and patience, or for other ſome ends beſt knowne vntounto himſelfe: and, if wee could but ſee, that the finger of GOD is in our Croſſes, wee would patiently anſwere with David, Pſalm. 39.10. I will become dumbe, and open not my mouth, becauſe it is thy doing; and ſo commit our cauſe to him, that hee might make our righteouſneſſe cleare. Pſal. 37.6.
Theſe are the chiefeſt Motiues to perſwade vsus to this duty of LoueLove and Charity; to all which wee may adde another, taken from the exceeding louelove of God to vsus; who ſo loued vsus, without any louelove receiued firſt from vsus, that he ſent his Sonne to bee a propitiation for our ſinnes. 1 Iohn. 4.10. whence the Apoſtle gathereth this powerfull conſequence; if GOD ſo loued vsus, wee ought alſo to louelove one another: verſ: 11. Which that wee may the better doe, let vsus in the next place ſee the manner how it ought to bee performed.
Heere wee are to hauehave reſpect both to the time paſt, and alſo to come.
As for the time paſt, either vvee hauehave vvronged others, or they vsus. If vvee hauehave vvronged others, vve ought to performe two thinges. 1. vndoe that which vvee hauehave done, by making reſtitution as farre as in vsus lies: according to the example of Zacheus Luk. 19.8. who was willing to reſtore fourefold whatſoeuer hee had taken from any man by falſe accuſation: ſuch ought wee to bee, ready to make good, whatſoever wee hauehave taken from any man, and to giuegive ſatisfaction for any vvrong that vvee hauehave done. Neither is it ſufficient to bee vvilling thus to make ſatisfaction, vvhen vvee are moved therevnto: but wee muſt alſo in the ſecond place ſeeke peace with thoſe, whom wee hauehave wronged, though wee bee not ask't: which is the Counſell of Chriſt himſelfe: Matt. 5.23.24. If thou bring thy gift to the Altar, and there remembreſt that thy brother hath ought againſt thee, leaue thy gift before the Altar, and goe thy way; firſt be reconciled to thy brother: hee ſaith not; ſtay till hee come to thee, or, be reconciled when he commeth; but goe thou to him. And ſo David alſo adviſeth vsus Pſal. 34.14. Seeke peace and enſue it: ſtay not till it be offered to, or required of thee; but ſeeke it. But perhaps thoſe (whom we hauehave offended) are farre off, & wee cannot come neere them; or neere, and will not bee reconciled to vsus; what ſhall wee doe in this caſe? Heere wee ought to vſe all meanes that wee can, for the procuring of peace and quietneſſe; but if either occaſion or acceptance bee denyed vsus, wee need not doubt but that God will bee pleaſed to accept of our deſire.
Now, if others hauehave wronged vsus, wee muſt (though perhaps it may ſeeme ſomewhat hard) freely forgiue them; loving even them that hate vsus; wherevnto our Saviour Chriſt often admoniſheth vsus in every Goſpell; ſaying; If thy brother treſpaſſe againſt thee ſeven times a day, thou ſhalt forgiue him: Luk. 17.4. And againe, I ſay vntounto you, louelove your enemies; bleſſe them that curſe you Matt. 5.44. But ſome one may ſay, ſuch an one hath vvronged me ſo much, that fleſh & blood cannot take it. It is true, if thou conſult with fleſh and blood, it will ſeeme hard to beare the leaſt wrong: but fleſh is not a friend, whom vvee may ſafely conſult; but rather a boſome enemie, whom vvee ought to reſiſt: if vvee aske counſell of Chriſt (whoſe counſell vvee ought and may moſt ſafely follow) hee will bid vsus goe and bee reconciled: and Saint Paul bids vsus to feede our enemies, and to overcome evill with good: Rom: 11.21. and Solomon can tell vsus, that it is the glory of a man to paſſe over a tranſgreſſion. Pro. 19.11. As for revenge, it is not for vsus to meddle with it; becauſe the Lord himſelfe ſaith, Deut. 32.35. To mee belongeth vengeance and recompence: and Saint Iames will aſſure vsus, that to hauehave bitter envyings and ſtrife in the heart, is wiſdome which deſcendeth not from aboue; but is earthly, ſenſuall, diveliſh: but that wiſdome, which is from aboue, is eaſie to be intreated, and full of mercy: I am: 3.17. wherefore let vsus greiue at ſuch wrathfull motiōs, aſſuring our ſelues that it is a point of heavenly wiſdome to forbeare; & certainely, if wee can but once find that God hath wrought in vsus a readines to forgiue thoſe, which hauehave wronged vsus, and to pray for their converſion, wee may eſteeme it an euident ſigne of Sanctification.
As for the time to come, that wee may the better preſerue the bond of Charity, wee muſt reſolue carefully to obſerue theſe 2 ſortes of rules. 1. How wee may keepe peace with others. 2 How others may doe the like with vsus.
As for the firſt, becauſe others may outwardly wrong vsus either in word or deede, that wee may in both avoide diſcontent and ſtrife therevpon, wee muſt propoſe vntounto our ſelues a twofold rule.
1 Concerning their words; which is the rule in Solomon, Prov. 7.21. namely: That wee take no heed vntounto all words, that are ſpoken: for this is that, which often ſtirreth vp ſtrife amongſt vsus, which otherwiſe might eaſily, and without any prejudice bee avoyded, if men were not too inquiſitiue and ready to take notice of every thing that is ſpoken: and therefore wee ſhould here not entertaine but fleight, yea reject ſuch men, who, vnderunder pretence of louelove vntounto vsus, will whiſper in our eares, and maliciouſly informe vsus againſt ſuch or ſuch an one; whom Solomon calleth pickthanks, whiſperers, tale-bearers, ſuch as will ſeparate chiefe friends: Prov. 16.28. for occaſion of ſeparation may bee giuen (if ſo taken) even betweene friends; as wee often ſee that he, which is ſingularly affected to another, may haſtily ſpeake ſome reproachfull wordes of him; which perhaps hee will preſently bee ſorry for, and not ſpeake the like againe; yet this ſhall bee enough for the breach of charity, if it bee in the audience or a whiſperer: vvho (to ſpeake the trueth) is a meere incendiary, that will ever bee adding fuell to the fire of contention. Whence Saint Iames calls the tongue a fire, a world of iniquity, that ſetteth on fire the whole courſe of Nature. I am. 3.6. And Solomon ſaith, that without wood, the fire is quenched; and without a talebearer, ſtrife ceaſeth. Prov. 26.20.
The ſecond rule, whereby we may keepe peace with others, is concerning other mens actions: vvhichwhich is, that we ſo take them (though ſometimes wrongfull) that we be not eaſily provoked thereby; for a haſty and furious diſcontent vponupon ſome ſmall occaſion, doth often breake out to the breach of charity; vvhereas a ſeaſonable deliberation vvould mitigate the matter, and ſo cover all in ſilence. And therefore Saint Paul tells vsus, that Charity ſuffereth long, and is not eaſily provoked. 1. Cor. 13.4.5. If wee can but make true vſe of theſe 2 rules, vve may eaſily, for our parts, liue at peace with others. Secōdly we muſt endeavour that others alſo by our carriage may doe the like with vsus: to which purpoſe we muſt take away, firſt a common fault amongſt vsus, which is a maine cauſe of ſtrife and enmity: 2 the occaſion thereof.
The fault it ſelfe is rayling, ſcandalous and reproachfull ſpeaking: which is ſo frequent, that few or none (if we looke narrowly into our words) but are conſcious vntounto themſelues hereof; but ſo haynous in it ſelfe, that Saint Paul ranketh it with robbery and extortion, 1. Cor. 6.10. ſaying, that neither theeues, nor revilers, nor extortioners ſhall inherit the kingdome of God; and ſo pernitious alſo vntounto the ſweet ſociety of men; that it is that breath, which often blowes the coales of contention ſo farre, that they cannot bee quenched againe without blood: and daily experience teacheth vsus, that there is no ſuch common cauſe of ſtrife and debate, as ſcandalous termes which are ſo often heard amongſt vsus: ſo that, if we can but avoyd theſe, wee ſhall take away the very ground vponupon which our wrongfull actions are builded; and therefore Saint Iames, beſeeching vsus by the name of brethren, exhorteth vsus not to ſpeake evill one of another: I am: 4.11. and Saint Peters adviſe is, that wee lay aſide all evill ſpeakings, and, as new borne babes deſire the ſincere milke of the word. 1. Pet. 2.1.
Now, that our ſpeach of others may be ſuch as it ought to bee, let vsus follow the adviſe of Solomon; whoſe counſell is, that it bee friendly: Prov. 18.24: A man that hath friends, ought to ſhew himſelfe friendly: not vttering any thing; that may tend to their diſgrace; leaſt, by ſuch diſcourteſies, hee looſe their good liking; but rather endeavour by faire, and courteous ſpeeches, to knit their hearts faſter vntounto him.
Neither yet can we eaſily avoyd this fault, vnleſſe in the ſecond place wee take away the occaſion of it; vvhichwhich is a tickling deſire, that moſt men are affected vvith, to heare the faults of other men (though perhaps leſſe than their owne) laid open and ſpoken againſt: vvhichwhich quickly begetteth a ſuſpition of their vvorth, and herevpon vvee too too readily build ſome calumnious report or other. If it ſhall therefore happen at any time, that vvee heare the ſlips and errours of another; let vsus not bee delighted therein, but rather ſeeke to cover them; for hee, that covereth a fault, ſeeketh louelove: Prov. 17.9. and not hee, vvhichwhich deſireth to hauehave them laide open. This is that vvhichwhich vvee ought to doe, both for the reſtoring and preſerving of charity; vvherein vvee muſt neceſſarily examine our ſelues before vvee come to partake duplicate page duplicate page duplicate page duplicate page with others at the Lords Table. If vponupon examination wee finde any thing wanting; either that wee are not in charity with others, or others with vsus; let vsus according to theſe rules ſeeke by all meanes to make good what is wanting, and ſo come.