Saints by Calling, Dialogue · Part 11
The eleuenth Part of the Dialogue.
Of such good workes as concerne our Neighbour.
Aquila.
SIR, ye are well met here, shall I tell you what I feele in my selfe. Me thinkes it fareth with me, as it vseth to doe with a trauelling Horse, which the neerer hee drawes to … eyes end, the more he takes heart to him, … more couragiously, in hope to come shortly … baiting and resting place; so it is with me, I find myself now more eagar and sharpe set vponupon this … then when we began: for I hauehave good hope, that wee shall at this our meeting and conference, draw it to a conclusion. We are come now to those workes of grace, which the true beleeuers are to doe towards their Neighbours; I pray you Sir, which are these, and duplicate page duplicate page amongst these being many, what shall wee first take vp to deale in?
Apollos.
I could be well content our hands were eased of this labour, for I begin to feele my selfe scarse well; but it wil not be laide out of hand I doubt so soone as you make reckoning of: for with my good will, there shall not be one peculiar grace of Gods Elect, but some thing shall be saide of it. My desire is, as much as lyeth in vsus, that this our glasse shall discouer to a Christian all his dignity by his calling; and all his duty (being called) towards his Caller. To proceede therefore in our purpose, all our duty to man is comprehended in this one word Righteousnesse; as godlinesse compriseth all our duty towards God, whereof as wee find sundry branches, so hath Righteousnesse many members; as Gal. 5. Paul there rehearseth louelove, ioy, peace, long suffering, gentlenesse, goodnesse, faith, meeknesse, and temperance: and Colos, 3. 12. besides these, there are reckoned vp, mercy, kindnesse, humblenesse of mind, forbearing, and forgiuing one another. Also in 2 Peter 1. 5. we find there vertue, patience, brotherly kindnesse: in Iames 3. 13. meekenesse of wisdome; in Titus 2. grauity and chastity: in Ephe. 4. speaking truth: in Heb. 13. 5. contenteanesse; in Acts 20. 19. modesty. VntoUnto all which, wee must adde all respectiue graces and workes which are to be done of vsus, in respect of some degree which is put vponupon vsus; as we be Parents, or Children, Masters or Seruants, Husbands or Wiues, Subiects or Gouernours, &c. Now the Scripture nameth all these graces in one place, the fruits of the Spirit; Galat. 5. 22. In another, exhorteth the Elect of God, to put them on; Col. 3: in a third, telleth vsus that who so hath them, he shall neuer fall; 2 Pet 1. 7, 8. By all which, it is manifest, that they be such graces as are proper to the regenerate, and which none but Gods chosen children can hauehave. The appearance and shadow of them is to be found in others, who (as Apes doe Men) would imitate the godly in these vertues, and yet hauehave them not, because they hauehave not faith, the roote of them.
Aquila,
I see there is more worke behind then I was aware of, yet it doth no whit discourage me; let vsus prosecute our purpose, time and diligence with a little patience will ouercome great matters. And tell me now I pray you, would not these graces be handled in that order as ye hauehave named them? otherwise, how thinke ye good we should proceed? ye hauehave found vsus stuffe for a new conference, ye must also deuise the frame to.
Apollos.
Let me alone with that, though I be no good builder, yet I will endeauour to hauehave this matter put in good for me. I thinke it meete to speake first of the generall, then of the specials; and amongst these, first of them that in common belong vntounto all men and afterwards, of such duties as are to be performed, in respect of a degre put vponupon vsus.
Aquila.
Let vsus then take our beginning at Righteousnesse, touching which, declare vntounto me what it may import, as it doth respect mutuall dealing of men amongst themselues; and what difference there is herein between good men and euill?
Of Righteousnesse.
Apollos.
THe word Righteousnesse, is a large word in Scripture, and hath many acceptions. But to our purpose, it is either that peculiar vertue, whereby in *This Righteousnesse is commutatiue, and distributiue.contracts and bargaines, and matters of iustice, men are enabled to deale equally and rightly, giuing as good as they take, and rendering to eueryevery one their due; and it is set against wrong by oppression or deceit, as contrary vntounto it: or else more generally it is put and vsed to signifie that same *This Righteousnesse is habitual or actuall.worke and grace of the Spirit, in the soule of a regenerate man; whereby hee is willing and ready to respect his Neighbour in eueryevery thing that is deare & precious to him, causing him to take thought and care, not onelyonly not to hurt nor offend any man by thought, word, or deede, (as neere as may be) either in his excellency and dignity, or in his life, in his soule, or body, in his goods or credit, or any thing else whatsoeuer belongeth vntounto him: but in all and eueryevery one of these, louingly to tender him with an vnfained desire, and labour by all good meanes, and with his best might to encrease and preserue all and eueryevery one of them. As vnrighteousnesse in the phrase of Scripture comprehends all those vices, whereby men are hurtfull to men, in any of their good things: so vnderunder Righteousnesse are comprehended all vertues, whereby wee become any way, or in any sort profitable and helpefull to our Neighbour. In this sense is the word Righteousnesse taken, in all those places where it is set with holinesse or godlinesse; as Titus 2. 12. & Ephe. 4. Rom. 1. 18. Vnrighteousnesse set beside vngodlinesse, or set alone, is the spring of all euils from one man to another; and Righteousnesse named apart from godlinesse, is the roote of all duties amongst men: it is as the Tree, and all other vertues of the second Table, as the branches; it is as a Fountaine, they be as the Riuers; it is as the body, they as the members. This Righteousnesse is distinguished into habituall or actuall Righteousnesse; habituall Righteousnesse is that gift of God, which is poured into the hearts of the Elect, to enable them to will and to doe good things, tending to the good of our Neighbour, whereof in the fourth to the Ephesians; Actual righteousnesse is the exercise of this gift, whē out of louelove we practise such things wherby our neighbor may be benefited. Hereof the Apostle spake, 1 Iohn 2. 19. He that worketh Righteousnesse, is righteous. This gift and act of Righteousnesse, is that, for the which Noah, Lot, and sundry others, are highly commended in the holy Scripture; Gen 6. 9: Iob 1. 1. Now as touching the difference about Righteousnesse, betweene the Children of God and others; this is it: The godly through this vniuersall Righteousnesse, are disposed freely and of their owne accord to seeke the good of eueryevery of their Neighbours, in one thing as wel as in another, according to the rules of the Word, vntounto the glory of God. Whereas the wicked doe some righteous things to some persons now and then whom they affect, which crosse not their owne pleasure, nor gaine or credite: not out of any louelove to men, nor out of any respect to Gods will or glory; but out of selfe-louelove, *Hence it is, that such righteous persons as these, doe turne away from their righteousnes; and so lose themselues & their labour: Eze. 18.with by-respects of vaine glory and worldly profit: and therefore in nothing doing righteously, and in most things committing vnrighteousnesse; cleane contrary to the course of iust and righteous persons, who doe worke righteous things, and that righteously, out of charity vntounto men, and vntounto the praise of God; and that at all times, and towards all kind of men, both friends and enemies, according to their meanes, and as occasions be offered them: truly repenting where they faile in any things, and afterwards endeauouring to become more ….
Of LoueLove.
Aquila.
SIR, it hath been taught me, that vnderunder Righteousnesse, are contained all duties towards God and men, and that in this sense, Godlinesse is a part of Righteousnesse; howbeit, I perceiue that wee are to speake of it, as it is separate and distinct from godlinesse. And now you hauehave spoken thus far of Righteousnesse, were it not good that wee first set vponupon these workes of Righteousnesse, which wee are bound to performe towards others, in respect of some degree that God hath put vponupon vsus? for thus it hath pleased God himselfe to proceede, in the laying out those duties of the second Table; he beginneth with such duties as we owe vntounto others, in regard of our place and degree: Honour thy father, &c.
Apollos.
Indeede friend Aquila, you say well; and this platforme had not beene amisse: for the decalogue (or ten Commandements of the Law) as they doe immediately come from God; so they are most perfect for matter, and most exquisite for order and manner of deliuery; the chiefest and greatest duties first mentioned, and after the meaner and lesser, and that both in the first and second Table: howbeit we are not bound so strictly and precisely to follow that order in our teaching and instruction: but that it may be altered without fault. A president of which alteration, is the Apostle Paul himselfe, both in his fift Chapter to the Ephesians, and the 3. and fourth Chapter to the Colossians, wherein after doctrine, he descendeth to morall duties; and he affordeth the first place to such as be common, and then commeth vntounto the peculiar and proper duties, in which steppes I thinke it fit for vsus to tread in, speaking first of generall, and next of speciall duties.
Aquila.
I mislike not your purpose; and yet ere youSincerity or truth, is in all graces as a common adioynt or quality. deale with such particular graces, as enable vsus to doe duties to other men, and to our selues: let me call to mind, that which you saide before of the workes which we are to doe towards God, that truth and sincerity is an affection common to them all, to distinguish them from the workes of piety done by Hypocrites, who hauehave a certaine feare of God, and louelove of God, &c: but it is seuered from truth; it being the mercy done to sanctified persons, that they should truly louelove and feare God, and doe all duties towards him in soundnesse; right so is it in these duties which belong to men. As in our natural body, bloud is dispersed through all the body, and where bloud is, there is spirit too: so sincerity and truth runneth through all duties, as bloud in the body; and where any grace is, there is truth with it: and all the good things which the godly doe, are done in truth, and godly vprightnesse. They louelove their Neighbour in truth, and are truly mercifull, and truly meeke, and truly sober, and truly chaste, and not in appearance onelyonly to the eye of men, but be such before God as they seeme to be before men, in all duties seeking to honour and obey the name of God; wherein lyeth the grand difference betweene them and the vngodly, who doe the same things for matter and substance, which holy men doe; but not in the same manner, because they are voide of sincerenesse.
Apollos.
You say right. As eueryevery Starre doth partake in the light of the Sunne, to take brightnesse from it; so truth and sincerity passeth through all Christian graces, euen as the soule that doth animate and quicken eueryevery part of the body: for all graces, if they lacke truth and soundnesse, they be as rotten members, or as shadowes, and dead carkases, which carry the semblance of graces, and are not: the true fire doth not more differ from the painted, then grace from grace; that is, the sincere graces from such as be but counterfet. A Man or a Lyon pictured artificially, seemes a man or a lyon, and is not; so vertues seuered from truth and sincerity, hauehave a goodly shew, but are not the liuely things themselues. But now it were meete that we did set vponupon that amiableThe fixt commandement. grace of louelove, which is the glue and band that linkes all other graces together, and holds vsus Chistians fast tyed and linked as many stickes in one bundle. Therefore worthily it is called, the band of perfection, without which, all humane things fal apeeces, and come to ruine. Let me heare what you hauehave heard and learned of this worthy grace of louelove, wherewith we louelove one another, whose gift it is, whence it springs, what it is, what are the properties and effects of it, the manner and measure thereof; and what are the duties of louelove, whom we are to louelove, and by what perswasions we may be incited to the exercise of this vertue; wherein it differs from faith, and finally, how we may ouercome the lets and hinderances of louelove, with such other things as shall come to your remembrance; not forgetting to tell vsus along as you goe, how true louelove differs from the counterfet.
Aquila,
Sir, ye hauehave enioyned mee taske enough, which I had rather it had happened to your selfe; but sithence ye hauehave put it on me, I will performe my endeuour; be you ready to helpe defects: and by your patience I will first tell you what it is. I take LoueLove or CharityLoueLove. to be that grace, whereby wee are moued to holdWhat brotherly louelove is. our Neighbour deare vntounto vsus; also to desire and seeke his good in all things that be deare vntounto him, euen as we would hauehave our selues and our things deare vntounto others. This grace it is the free gift of God, who is LoueLove himselfe, and author & worker of louelove in all others. Therefore Paul prayeth God for this gift, and prayseth him for it; as in his salutation of the Churches is to be well perceiued: no man nor other creature can worke louelove in vsus, and by nature we hauehave it not; it is God onelyonly, who out of his free mercy, doth both plant, and continually vphold it in vsus. And let this generally be spoken of louelove, and all the other vertues following, that they grow not in the barren soyle of our hearts, but come from without, being the fruites and gifts of Gods Spirit, Galat. 5. 22. This LoueLove giuen vsus of God, is alwayes linked with the louelove of God, whose Daughter it is, being bred and brought forth by it: for therefore we louelove our Neighbours, because we first louelove God. Thus the Apostle Iohn teacheth; 1 Ioh. 4. 21. Our mutual louelove being a beame of our louelove to God, as our louelove to God, is a sparkle of his louelove to vsus: neither can any man louelove God, but because he is first loued of him; neither can any louelove man, who first doth not louelove God; neither can any but louelove men, who hauehave in them the louelove of God: for this enforceth vsus for Gods sake to louelove such as he will hauehave vsus louelove, hauing put his Image and likenesse in them, and neerely linked them to vsus; the parties whom wee are to louelove, are our Neighbour; that is, eueryevery one that commeth of Adam; of what Countrey, Religion, Language soeuer, euen eueryevery man and woman, being so neere to vsus, as to be of our kind and bloud; and hauing any need of vsus in any sort, eueryevery such is our Neighbour, vponupon whom we must bestow our louelove: not as commonly men thinke them onelyonly to be our Neighbours, who dwelles in the same streete or burrow. The parable of the Samaritan quitteth this, who acknowledged the wounded Iew for his Neighbour; Luke 10. 33. Christs example also, doing good to Samaritans, as well as Iewes; Iohn 4. 26. cleareth this point.
Apollos.
But seeing God onelyonly is to be loued, and that with all the heart; is it not a wrong to God, to giuegive any portion of our louelove from him to any creature?
Aquila.
Not at all; for the louelove where with wee loueloveHow our Neighbour may be loued, without iniury to God. our Neighbour, is not a seuerall louelove from that with which we louelove God, but a branch or streame of it, in louing of men for Gods sake, wee louelove God in our Neighbour. Euen as it is the same Sunne which giueth light in the field and in the house, vponupon land and in the water; so it is the same louelove which imbraceth God and our neighbour, in louing whom we witnesse, and shew how well and truly we louelove God, so long as our Neighbour is loued for God, and in God; because he belongs vntounto him, and beares his likenesse, and that our louelove of him, is referred to Gods glory; we may neuerthelesse louelove God with all our heart, I say if wee louelove our Neighbour after, and for God. Indeede if we louelove our Neighbour before God, or more then God, or for our owne sake and profit, then our heart is diuided, and our louelove it is not right: and this is one thing which distinguisheth false louelove from true, worldly charity from Christian. This loueth man after God, and for him; whereas worldly louelove respects not God, in the louing of our Neighbour.
Apollos.
Doe you esteeme your enemy as your neighbour, whom ye ought to louelove?
Aquila.
Yea. If eueryevery one who commeth of Adam An enemy is a neighbour and a brother, if he be a christian.be my Neighbour, then my enemy cannot be excluded from my louelove; especially seeing Christ hath so strictly commanded it: Luke 6. LoueLove your enemies. Yea, and most highly commended it, as a speciall marke and note of Gods Child, to distinguish him from others, who can and doe louelove their louers. EueryEvery wicked man can doe that, to be friendly to their friends; but to be louingly affected to such as hate vsus, doing good readily to such as hurt vsus, and that for Gods sake, because he will hauehave it so; this declareth vsus to hauehave him to our Father, who is kind to the vnkind, and doth good to the euil, giuing his Sonne to die for his enemies; Rom. 5. 8. and to hauehave him for our Head and Sauiour, who made intercession for his crucifiers: and finally, to be brethren to him, who prayed for his persecutors; Acts 7. 60. Againe, we know not but that our enemy may be the Childe of God; in truth, either he is already so, or he may be so; howsoeuer it be, if he be a Christian, we are sure he is our brother; and in that regard we are bound to louelove him, being not onelyonly a Neighbour neere vntounto vsus in nature, comming of the same bloud, hauing the similitude of God, but a brother also, professing the same Lord, and so linked vntounto vsus by band of Religion, hauing the same Baptisme, faith, hope, and inheritance; all which should worke in me a louing mind towards such, yea, though I knew they did abhorre me.
Apollos.
Ye say very right. And indeed this is the tryall and touchstone of our louelove to proue it by, whether it be counterfet or sound: for he that can louelove his enemy vponupon these grounds, doth certainely approue himselfe to be endued with Christian charity, and to be indeede the childe of God, led by his Spirit; forsomuch as none saue such, can louelove their enemy in such sincere sort as hath beene saide. But you hauehave shewed me that my Neighbour is my enemy, no lesse then my friend; let me heare now whether ye put any difference betweene a neighbour and brother, and whether there be any degrees in our louelove?
Aquila.
There is this difference. A Neighbour isDifference betweene a neighbour & a brother. more generall: for eueryevery brother is a neighbour; but not on the contrary. A Neighbour is eueryevery man or woman, whether they be Christians or Infidels, Iew, Turk, Heathen, Barbarian, Papist, or whosoeuer: but a brother is that person who onelyonly is a Christian, professing with mee the same Christian doctrine, and agreeing with me in the same worship of God. The company and society of these, are called the Houshold of faith; the Church of God: so as a Christian is both my brother and my neighbour, whereas one may be my neighbour, who is not my brother. As the Samaritane was to the Iew, and as Paul was to Publius and the Barbarians mentioned, Acts 28. Now according to this difference are the degrees of louelove, as the holy Apostle Paul hath taught vsus; Galat. 6. 10. Doe good to all, but especially to the Houshold of Faith: for wee are tyed to these by more, and also by more streight bonds. If a Turke be in necessity, I am bound to helpe him (so as I helpe him not against Christ) but if a Turke and a Christian both want, and my store will releeue but the one, I am bound to shew my louelove rather to my Christian brother. I may pity the misery of a Turke, when I cannot releeue him, because he is my flesh; I must releeue a Christian before him, who is both my flesh and my brother. Likewise amongst Christian brethren, there is a great oddes, which will make a great oddes in our louelove.
Apollos.
Well, you then doe thinke that there are degrees of louelove towards the Brethren, and that of them some are to be loued, before, and more then others?
Aquila.
I doe thinke so; and I thinke it not withoutDegrees of LoueLove. reason: for amongst the Brethren, some be also our kinsfolkes, our brethren, sisters, parents, &c. Also some of them hauehave receiued more excellent gifts, and be enabled with power and will to doe more excellent things for the common good. Now where there be more causes of louelove, there ought our louelove more to shew it selfe; herein we must follow God, and it is a sure way, to set our louelove most on them, towards whom God hath most exprest his louelove. When we reade of Iohn, that he was the Disciple whom Iesus loued, me thinkes it intimates and declares thus much vntounto vsus, that he did prefer him in his louelove: for it is out of doubt, that he loued the rest which were good; yet Iohn more then the rest, because of some notable grace that hee had aboue the rest: for Christs louelove was not partiall, neither must ours be. But there is some difference to be put betweene the affection, and fruites of our louelove; oftentimes these must be extended to some brethren more plentifully, by reason of the great wants, towards whom yet wee hauehave not such a feruent affection of louelove, as to others which be more perfect. As fathers will most affect their best children, yet will take greatest paines about the worst, because they neede most; greatest care must be vsed towards greatest infirmities: but greatest graces must hauehave greatest affection of louelove. Godly men doe sometime faile herein, as we may see in Isaac towards Esau; and Dauid towards Adoniah & Absalon: howbeit good men may not be followed in their euill, but in their good things.
Apollos.
Now let mee heare of the manner of our louelove, by what rules it must be guided towards Neighbours and Brothers, friends and enemies.
Aquila.
For the well gouerning of our louelove, as touchingRules to guide our louelove. the manner, and measure, and end, we hauehave sundry rules giuen vsus in Scripture: the first is, to louelove our Neighbour as our selfe. Now as the Apostle saith; No man hateth himselfe, but wisheth all good to himselfe; Mat. 22. Now such as with a right ruled louelove doe louelove themselues, they doe not onelyonly wish, but procure such things to themselues, as indeed be wholsome and good for them, both for their bodies and soules; abandoning such things as be euill and noysome to either, hauehave they neuer such apparance and shew of good and profit: euen thus ought eueryevery man to louelove his neighbour. And according to the second rule, looke what things by the iudgement of sound reason wee would hauehave done, or not done to our selues; these things wee should be willing to hauehave done, or not done to another; be he friend or foe: Mat. 7. Also in what measure and degree we desire that our Neighbor should louelove our selues, in the same we ought to louelove them againe. The third rule is, to louelove as brethren; 1 Pet. 1. 22. That is, such louelove as naturall brethren ought to beare, both for manner and measure, one to another; such, euen such, so hearty and vehement ought the louelove of Christians to be amongst themselues, knowing that they are brethren by a brotherhood, consecrated and ratified in the bloud and death of Christ our elder brother, who hath charged vsus (as one who may command vsus) to louelove one another, as he hath loued vsus; Iohn 13. 15. LoueLove one another, as I hauehave giuen you example. And againe, a new commandement I giuegive you, that ye louelove one another, as I hauehave loued you; Iohn 13. 15. That so ye louelove one another, this is our fourth and best rule, to direct vsus in our brotherly Christian louelove, which must be vnfained, without hypocrisie or counterfeiting, earnest without coldnes & indifferency, constant without change or wearinesse, free without respect of our owne pleasure or profit; and very great, not small and meane: for thus Christ loued vsus, for in that he would besides his doctrine, his miracles, his example of life, his prayers; in all which, he witnessed his louelove, vouchsafed also to giuegive himselfe to such a death, and that for his enemies. This declareth how sincere, free, constant, and exceeding great his louelove was towards vsus; wherein though we cannot equall him by attaining to his perfection, which is not possible, nor required of vsus: yet wee must be like to him in our louelove, and striue to come so neere as wee may; which is both required, and possible. And herein the true Christian doth differ from the false, that the one in his louelove looks vponupon Christs louelove, as his patterne, and thereto frameth his owne; but the other hath no thought at all to imitate Christ: as he hath him for no Sauiour, so he makes him no example. The godly Christian, who beleeueth him to be a Redeemer, doth labour to follow him as a guide and sampler; as in this duty of louelove, so in all other Offices of Christianity.
Apollos.
I hauehave heard your rules of neighbourly and brotherly louelove; let me heare some of your best reasons to moue and perswade, both to begin, and to perseuere in exercising of this louelove: for it is as needfull to hauehave good grounds of our louelove, as a good guide of our louelove. He is as much too blame, that loues without reason, as he that loues without rule.
Aquila.
As there be certain common reasons whichReasons why wee ought to louelove. may perswade our louelove towardes all men whatsoeuer they are, to wit, because they are the creatures of God; our flesh and bloud, of one kind with vsus, our Neighbours: also being made after Gods Image, hauing a commandement to louelove them, and the examples of godly men, who hauehave done good to all, out of an affection of louelove, and because wee would hauehave others to louelove vsus; so there be peculiar and speciall reasons to moue vsus vntounto the louelove of our brethren, which hold the same faith that we doe: and of these I will giuegive you but a light touch, it shall be sufficient to name them; our labour ought to be more in practising them, then in speaking of them. It were enough that it is the will of our Father which is in Heauen, that his Children should dwell in louelove, and that he hath by his example gone before vsus; first louing, and still louing vsus, and that he hath made vsus partakers of the same grace, to be all euen Christians, brethren, fellow heires, members of Christ, his seruants, his friends, his children, his Spouse, his inheritance; also, that except we truly louelove one another, we cannot louelove God, nor be loued of him, nor hauehave any assurance that wee be his people, or looke for any blessing, but for all wrath from him; yet vntounto all this, if wee adde the sweete pleasure and delight which is in brotherly louelove (behold how pleasant) and the great and manifolde commodities which arise and grow thereby, (behold how good it is for brethren to dwell together in vnity) our louelove being for comfort and delight like that precious oyntment, and for profit like that deaw of Hermon; and withall if wee doe consider the bitternesse of hatred, being as gall and wormewood, and the hurt which it bringeth, all this would greatly preuaile with vsus, to stirre vp and encrease mutuall louelove.
Apollos.
Let me stop you a little in your course; what be these profits which louelove brings, and the discommodities which follow the wants of it?
Aquila.
Whiles Christians are ioyned together, they are strong as an army, where the Souldiers keepe eueryevery one his ranke; or as a wall, where the stones be all ioyned together. Also we may boldly come with our selues & seruice vntounto God, vnderunder hope of acceptance; wee thereby greeue the aduersaries of God, which see our accord through louelove, and reioyce the godly: we spite Sathan, whose kingdome is more hindered by vsus, the more that louelove doth abound: we glorifie the word of God, and glorifie our profession, our prayers hauehave more feruency and fruit. As on the other side, through lacke of louelove amongst brethren, God and his Gospell be dishonoured, Sathan pleased, and the wicked made glad our safety hazarded, because a house diuided cannot stand; our prayers hindered and reiected, with infinite discommodities, which lamentable experience teacheth men better to know, then any mans speech can doe. The Apostle aymeth at the great commodity and necessity, as also at the excellency of louelove, when he bids vsus aboue all things, to put on louelove; and when hee likeneth it to a bond, calling it, the bond of perfection; Colos. 3. 14. because it knitteth our selues, and our duties together; and vntounto sinewes and ioynts, Ephe. 4. As being of that vse and force in the mysticall body, as sinewes and ioynts in our naturall body be, to ioyne and fasten all the members together; these things, as also to consider that louelove remaines in heauen, when faith and hope faile, must much prouoke vsus both to esteeme and to exercise all duties of louelove towards the brethren, in all chearefulnesse, vp rightnesse, and constancy, and to striue mightily against all the lets and obstacles of louelove, both within vsus and without vsus; whatsoeuer they be, they are all by these cōsiderations to be vanquished.
Apollos.
Your reasons be of good weight. There remaineth that you shew vsus the properties and actions of louelove: and withall wherein faith and louelove doe differ one from the other.
Aquila.
The properties of louelove were touched before, when wee heard that we must louelove as Christ loued; but he that will be further instructed in the propertiesProperties of LoueLove. and effects of louelove: let him thinke vponupon the first to the Corinthians 13. 5, 6, 7, 8. where the Apostle affirmeth of Christian charity, that it is kind, and not enuious, neither boasting nor proud, doing no vncomely thing, seeking not her owne things; not suddenly angry, nor thinking euill, reioycing in the truth, not in iniquity; suffering all things, beleeuing all things, hoping all things, enduring all things; the neerer that our louelove is to these qualities, the holier it is: the further off, the worse, and none at all it is, if it be voide of them. Touching the workes and actions of louelove, I find they be either inward,Actions of LoueLove. which wee conceiue in our hearts, or outward, which we expresse in our liues, words, and deeds, either towards the soules, or bodies of our Neighbour. The inward workes of louelove, be these, to thinke no euill but good of others; for louelove thinketh no euill: to wish them well, and desire their good eueryevery way, to reioyce with them for their welfare, being so cheared with their good things, as with our owne: to mourne with them for the aduersities and euils which befall them, according to the counsell of Paul; Reioyce with them that reioyce, and mourne with them that mourne. This fellow feeling when we pity others infirmities and miseries, and be glad for their prosperity and well doing; it is the maine mentall duty of louelove. Now for outward actions of louelove, they concerne others in their person, substance, or name; they be all the workes commanded in the second Table of the Law, which be innumerable: but briefly to giuegive you a short sum of them, to the substance of our neighbour, we owe this duty, to encrease and maintaine it by all good meanes; giuing & lending to such as need, and that freely, without any compact or bargaine, to hauehave the principall with increase; yea, euen where there is no hope to hauehave the principal restored: prouided, that need & not riot do driue them to borrow, and that their want of ability, and not of good will, doe hinder them from payment. Also if we hauehave found ought which is others, or if any thing be of trust committed to vsus, or that wee hauehave wrongfully got into our hands any portion of our Neighbours substance, that we carefully restore if we be able; Eze. 18. in all bargaines and contracts dealing iustly and plainely without fraude or oppression; Ephe. 5. Finally, practising the workes of our particular callings with faithfulnesse and diligence, that we may be profitable to all with whom we liue, seruing others through louelove, and affoording our counsell and paines, and whatsoeuer else we can do to further others welfare in their estate, both of goods and body; if it be in our power, not onelyonly to feede him when hee is hungry, refresh him with drinke being thirsty, harbouring the harbourlesse, visiting him in prison; but ministring to him being sicke: not onelyonly out of our purse, but also of our skill, if we know any thing that may ease or cure his paine; Acts 24. 4, 5. As concerning his name, neuer speaking of our Neighbour but in louelove, not for the empairing, but for the maintaining of his name, when with reason and truth we may, alwayes vttering an vpright sentence of all men, auoyding slanders, lies, false reports in our selues, and beating them downe in others; especially as concerning his soule, neuer to be wanting to the good thereof: but aboue, and before all other duties, to preferre such as wee are to doe to his saluation, endeauouring vponupon all occasions offered, to admonish our brother with wisedome & louelove, exhorting his slownesse, and quickening his dulnesse to good things, comforting the feeble minded, strengthening the weake in an hearty compassion of their infirmities; instructing the ignorant, rebuking the froward with all patience, and long suffering, bearing, for bearing, giuing, forgiuing wrongs; in our prayers remembring the wants of the Saints, continuing thus to doe in all humblenesse and meekenesse; knowing that Christian louelove most of all consists in these duties, because they concerne the better part of man, which is his soule, & tend to the chiefest good, that is, the attainement of euerlasting life. To beDifference betweene Faith and LoueLove. … in this point of LoueLove, to answer your last demand, as in many other things this Christian charity differeth from faith, it being the fruite, faith being the roote; faith beleeuing the promise, louelove fulfilling the commandement, Ro. 13. Faith iustifying vsus before God: LoueLove declating vsus before men to bee iust persons. So in other things also, as namely faith receiueth something to it selfe; to wit, Christ, and his benefits: whereas LoueLove giueth out it selfe in all the former duties we hauehave spoken of, and many more whereof we shall speake hereafter. Faith looketh properly to Christ, and profiteth our selues; LoueLove looketh to God and Angels, and men both good and bad, and endeuoureth to profit many. Hence it is, that the Apostle preferreth louelove before faith; 1 Corinthians 13. as also, for that faith ceaseth at the end of this life; whereas louelove endureth after this life: 1 Cor. 13. verse last.
Apollos.
I perceiue by your discourse of LoueLove, that you confound louelove and brotherly kindnesse, as if they were but one grace; whereas the Apostle Peter doth distinguish them, and make them twaine: 2 Pet. 1. 7.
Aquila.
I doe handle them together; for that I find the Scripture doth often comprehend brotherly kindnesse vnderunder louelove, when louelove is taken in the largest sense, as it reacheth to all men whatsoeuer: howbeit, I doe notBrotherly kindnesse. denie, but the Apostle doth seuer them; 2 Peter 1. In which place he considers louelove, as it doth embrace men as men, because they are our Neighbours, and of our kind; and brotherly kindnesse, as it is a more neere and inward affection, such as is expressed to men, as they be our brethren, Christians, and fellow Citizens. This difference I may thus set it downe. I may compare our hearts to a great large house, whose hall is louelove, and the parlour brotherly kindnesse: as then a great man admits all friends, strangers, one and other into his hall, so our louelove is to lie open vntounto all men, without respect or difference; but our brotherly kindnesse we communicate onelyonly to such as are our euen Christians, as we doe allow our nearest acquaintance onelyonly to hauehave accesse into our parlour: Thus I conceiue the meaning of the Apostle Peter, when he doth seuer these two graces. But now Sir wee hauehave spent thus much time in this argument, it will be fit that we here doe breake off, vntill we may meete againe.