A Chain of Graces Drawn Out for Reformation of Manners, Tract · Chapter 8
CHAP. VIII. Of Brotherly-kindneſſe.
ANd to Godlineſſe, Brotherly-kindneſſe. Hitherto we hauehave ſeene the Virtues, neceſſarie vntounto a Chriſtian, for the ordering of thoſe actions which chiefly concerne himſelfe: Now we are come to thoſe, which are vſefull to him, for his cariage towards others; whether they be ſpeciall perſons, that is, ſuch as are godly, to whom belongs Brotherlykindneſſe; or of the common ſort of mankinde, conſidered as men, to whom he owes Charitie.
Brotherly-kindneſſe is that branch of Chriſtian louelove which extendeth it ſelfe to ſuch as in the iudgement of charitie, truly feare God, and are actuall members of the myſticall bodie of Chriſt, who is not aſhamed to call them brethren aHeb. 2.11. Matth. 12.50.
The word foreign, is not here taken only for an inward affection of the heart, as ſome hauehave ſuppoſed; becauſe if we obſerue the exact ſignification of the ſimple word foreign, we ſhall finde it to differ from foreign, Ariſt. Eth. 9. cap. 5.as much as affection expreſt in action, from a meere well-willing. Therefore our Tranſlators doe exactly render it Brotherly-kindneſſe: becauſe kindneſſe is the actuating of an affectiue louelove. So that it is meant Non de amore affectiuo tantùm, ſed de effectiuo ſimul: Not of affectiue louelove only, but of effectiue alſo: that is, of louelove declared by an outward act.
This being cleared, we are to know that Brotherly-kindneſſe is no different thing from Charitie taken in the largeſt ſenſe; for ſo it is a branch of Charitie. Brotherly-kindneſſe is but louelove contracted, and limited to thoſe who beſt deſerue it. Therefore to know the nature of Brotherly-kindneſſe, we muſt firſt know the nature of LoueLove.
LoueLove, ſay the Schooles, is bene velle amato, to will good, or beare good will vntounto ſome party loued. But this is too curt: it being but a peece of louelove, or amor affectiuus eBiel. in 3. ſent. diſt. 27. art. 1. not. 2.. That of Ariſtotle defining it by the act is more full: foreign dAriſt. Eth. 9. cap. 5.. To louelove, is to wil all that, which in our iudgement we eſteeme good, to the partie loued; and to the vtmoſt of our power, to procure it to him. But yet this alſo wants one part of LoueLove, and that is, a will to be vnited to what we louelove, that ſo we may reape that delight, and full content we expect, in the fruition of our louelove.
So that to make vp a full deſcription of LoueLove, we muſt take in theſe three parts.
1. A beneuolent affection. 2. An earneſt expreſſion of it, in procuring, to our power, that good we will and wiſh. 3. A deſire of vnion and fellowſhip with the partie loued, to take our delight and full content in the fruition of him. And ſo LoueLove in the generall conſideration of it, may be deſcribed to be, An earneſt affection of the heart to ſome perſon, that our reaſon or fancie hath drawne vsus to a liking of; wiſhing all poſſible good vntounto him, which we earneſtly endeuour to helpe him to; and feruently deſiring to be intimately vnited vntounto him, that ſo we may be vnſpeakable ſatisfied in the fruition of him.
This LoueLove, for the nature of it, is either earthly, (which may be rather termed cupiditas, eAuguſt. de Subſtan Dilect. cap. 1.a luſting) or heauenly, wrought by the Spirit of God in our hearts, and only deſerues the name of Charitie.
Charitie taken for a ſupernaturall Grace, is diſtinguiſht by the obiect into foreign, the louelove of God: foreign, brotherly louelove to the godly: foreign, louelove of our neighbour, as a part of the ſame nature, created in Gods image as well as our ſelues: and foreign, the louelove of our ſelues. Not that euill ſelfe-louelove, which makes vsus louelove our ſelues inordinately, with neglect of God, and our brethren: but that holy affection that ought to be in vsus towards our ſoules, in the firſt place, willing & endeuouring to procure vntounto our ſelues that ſupernaturall bliſſe, and fruition of God which he hath propoſed vntounto vsus.
Thus much of louelove in the generall deſcription, and diuiſion of it, ſo farre forth as it was needfull to be knowne, for laying a ground of the Doctrine, that from this text ariſeth, which is plainly this, viz. It is the duty of eueryevery Chriſtian, not only vnfainedly to well will, and heartily to wiſh, but alſo to endeuour to the vtmoſt of their power all good vntounto all that are godly, aboue all other men, and feruently to deſire vnion and fellowſhip with them for godlineſſe ſake. This point may be further amplified by the ſeuerall particulars contained in it, which are principally fiue.
1. It is our duty to beare an inward vnfained hearty affection of good will vntounto them without diſſimulation fRom. 12.9., out of a pure heart g1 Pet. 1.22., wiſhing them to proſper at their ſoule proſpereth; according to that, of that Apoſtle of louelove, to his beloued Gaius h3 Ioh. v. 2.: who requires the ſame in all Chriſtians, that ſo they may louelove, not only in tongue and in word, but in deed, and in truth i1 Ioh. 3.18.; that is, from the heart.
2. We muſt not onelyonly wiſh them well, by an inward entire affection; but actually with Dauid, ſeeke their good kPſa. 122.9, to the vtmoſt of our power: and that by praying for them lPſa. 122.6. Heb. 13.18. 2 Theſſ. 3.1. 1 Tim. 2.1.; inſtructing and building them vp in their moſt holy faith mIude v. 20., as Aquila and Priſcilla did Apollos, expounding vntounto him the way of God more perfectly nAct. 18.26., if wee be able: exhorting oHeb. 3.13., admoniſhing p1 Theſſ. 5.14., rebuking qLeu. 19.17., comforting r1 Theſſ. 5.14., encouraging ſHeb. 10.24. Mal. 3.14, 15, them, as neceſſity requires: adminiſtring to their neceſſities, in all things tRom. 12.13. 1 Tim. 6.17, 18., for this is the Apoſtles meaning, as Chryſoſtome declares in particular. Neque enim pecunijs tantummodo, ſed & verbis, & rebus, & corpore, & alijs omnibus vult nos iuuare egenos uChryſ. in Rom. 12. hom. 21.. Hee wils vsus to helpe the Saints in their neede, not onelyonly with our Purſe, but with our good word, our ſubſtance, our bodily labour, and with what euer elſe wee are able to ſteede them. Yea, Nihil pro fratribus omittamus etiam eorum quae humilia & vilia nimis videantur, ſed ſi adminiſtratione noſtra etiam opus fuerit, quamuis tenuis atque abiectus quidem cui adminiſtratus ſit, fuerit, quamuis ardua nobis res atque laboris plena eſſet, &c *Idem. in Matt. hom. 18. oper. imperſ.. Wee may omit nothing for the Brethren, no not of thoſe Offices that ſeeme meane, and too baſe for vsus to performe; although the party we adminiſter vntounto, be neuer ſo contemptible in the eye of the world, and the worke we performe to him bee neuer ſo difficult and painefull. Nay, I will goe one ſtraine higher: Wee ought to lay downe our liues for the brethren x1 Ioh. 3.16..
3. This ſpeciall kindneſſe is to bee borne vntounto ſuch as are godly, about all others. For though we muſt doe good vntounto all, yet ſpecially to the houſhold of faith yGal. 6.10., as Dauid to the Saints zPſal. 16.2.. When our Sauiour ſpeakes of that charity, which wee ought to beare vntounto all; his precept is this: Thou ſhalt louelove thy neighbour as thy ſelfe aLuke 10.27, 28.. But when he calls for brotherly kindneſſe towards the Saints; he ſaith: This is my commandement, that ye louelove one another, as I hauehave loued you bIoh. 15, 15.. Hee loued them ſo well, that hee laid downe his life for them, but not for the reſt: teaching all to doe the like. Charity teacheth vsus to prize eueryevery thing according to the worth, and due valuation of it. And there being in a godly man a double cauſe of louelove; Gods image in his Nature, and his Graces in his perſon, hee ought to bee eſteemed and releeued, as Beniamin by Ioſeph, fiue times as much as any other man.
4. Yea ſuch a feruour of affection we muſt hauehave towards them, that wee muſt deſire to bee knit vntounto them in holy louelove ſo neerely, as in reſpect of gratious inclinations, and conſent of wills in all holy things, wee may be all of one heart, and one ſoule with them.
It is the nature of louelove to deſire, and make vnions. Charitas quaſi chara vnitas cGerſon. ſuper Magnific. tract. 9.. This was Ieruſalems praiſe dPſa. 122.3.: and our Sauiours praier for all his members, that they all might be one eIoh. 17.21.. And reaſon good; for they are all members one of another, and make but one body; what communion then (agreeable to the holineſſe of ſuch a body) can bee too much for them to hauehave one with another? Such a louelove was of old in thoſe primitiue Saints, in the Apoſtles times: whoſe ſociety is thus recorded by the Holy Ghoſt himſelfe to their perpetuall honour. The multitude of them that beleeued were of one heart and one ſoule: neither ſaid any of them, that ought of the things which hee poſſeſſed was his owne, but they had all things common fAct. 4.32.. This Community wee muſt conceiue to conſiſt in ſuch things as were agreeable to ſuch a ſocietie, and to ſuch a louelove as knit this knot. It was a feruent louelove; but out of a pure heart and a good conſcience g1 Tim. 1.5.. Such louelove as doth not ſo much as thinke euill, or reioyce in iniquity; but reioyceth in the truth h1 Cor. 13.. And theſe were the times wherein grace did abound, and Chriſtianity was laden with the fruits of the ſpirit. Whereas now Chriſtians ſtand at a ſtay, becauſe they forſake the aſſembling of themſelues together iHeb. 10.24.; contrary to the Apoſtles charge, which ought not to be ſo. For, as Iron ſharpneth Iron kPro. 27.17., ſo doth one Chriſtian quicken another by godly ſocietie, if the time of their comming together be ſpent as it ſhould.
5. All this kindneſſe muſt be ſhewed for godlineſſe ſake, or elſe tis worth nothing. It is not enough to louelove them in truth, vnleſſe wee louelove them for the truths ſake l2 Ioh. v. 1, 2.. Our Sauiour who taketh ſo kindly, and rewardeth ſo franckly, euen a cup of cold water (the leaſt of all gifts) beſtowed on his Members, addes this: He that giues a cup of cold water to one of theſe little ones, in the name of a Diſciple mMatt. 10.42., ſhall not loſe his reward. Non ſunt fideles in amicitia, quos munus non gratia copulat nJſidor. Hiſpal. de ſum. ben. lib. 3. cap. 30., they are no faithfull friends, whom any thing but grace combines. This is that will keepe vsus from hauing the faith of our Lord Ieſus Chriſt in reſpect of perſons. This will make the meaneſt to bee in our hearts to liue and die together, as well as the greateſt and moſt wealthy. Finally this will cauſe our brotherly louelove to continue, ſo long as we remaine aliue, to louelove.
This is the ſumme of that brotherly kindneſſe that is due vntounto all Saints, according as their neceſſities, our opportunities, and abilities ſhall require it of vsus.
The equity hereof abundantly appeareth from the conſideration of the neere coniunction betweene them and vsus in Chriſt. In which reſpect, Reaſon. we all, though many, make vp but one compleat body, and ſo are called one Chriſt o1 Cor. 12.12.. By meanes whereof, no one member can ſuffer, but all the members ſuffer with it pVerſ. 26.: Nay Chriſt himſelfe is not excluded from a part in ſuffering: for what member ſoeuer ſuffers, He ſuffers in that member. The head complaines of hurt, if the foot be but trodden on. So Chriſt himſelfe is perſecuted qAct. 9.4, 5., and ſuffers want, when any member of his body ſuffers rMatt. 25.35.. And Chriſt himſelfe is releeued, when any of his needy members receiue releefe; and will not be aſhamed in the midſt of all his glory at the laſt day, to confeſſe as much, before all the world ſIbid. v. 40.. This being ſo, the very rules of Nature teach the members to hauehave a mutuall care one of another.
This argument the Apoſtle vſeth to the Hebrewes to ſtirre them vp to feruent prayers, and contribution to other perſecuted Saints. Remember them that are in bonds, as being bound with them: and them that ſuffer aduerſity, as being your ſelues alſo in the body tHeb. 13.3.. This is the moſt piercing argument that can be brought, to ſtirre men vp vntounto this duty: this will throughly try them indeed.
If this be ſo, Vſe 1 how fearefull is their ſinne, who in ſtead of louing the brethren aboue all, hate them more then all the world beſides! How dare men, that would be accounted Chriſtians themſelues, to ſcoffe & ſcorne, and flout the brother-hood, toſſing the very name of a Brother among them, as doggs doe Carrion, with more diſdaine then they themſelues are able to expreſſe in words? How many names of ſcorne and loades of reproach, hauehave drunken and prophane beaſts, to lay vponupon the godly, making the very title of the Brethren, which our Lord Ieſus Chriſt himſelfe honours his members withall, and is not aſhamed to call them by this name, a byword of diſgrace! But I hauehave a heauy meſſage for them from the holy Ghoſt himſelfe, who by the mouth of his Apoſtle, ſaith expreſly, that they know not God u1 Ioh. 4.8., they are children of the Deuill *1 Ioh. 3.10.; they ſhall be held in the iudgement of God, as murtherers of their brethren, and therefore hauehave no eternall life x1 Ioh. 3 15.abiding in them. This is truth, no rayling; vnleſſe they will be ſo deſperate to tell the Apoſtle, yea the Spirit of God himſelfe, he rayles.
And though all ſorts of men, high and low, thinke it nothing to breake reſts vponupon the godly, and to beare a diſtaſte againſt them, yet let them know to their euerlaſting terrour, that of all ſinnes in the world, this ſinne comes neereſt to that ſin againſt the Holy Ghoſt, which ſhall neuer be forgiuen. For hee that diſgraceth a godly man, or any way oppoſeth him for godlineſſe ſake, doth he not doe deſpight to the Spirit of Grace, when he ſeekes the deepe diſgrace of that godlineſſe, which the Holy Ghoſt worketh in the godly?
But you will ſay, We doe not ſo. You ouer-reach; who ſcoffs at any man for his godlineſſe? Ah impudence! confeſſe the truth. Tell mee; what makes you to hauehave a like baſe eſteeme of all Profeſſors, if you ſee them zealous? if any doe but tell you; ſuch a man is a Puritan: is not this enough to make you flout and ſcoffe him, although you neuer knew the man, or his behauiour? what is the reaſon that ſuch as hauehave moſt religion in them, are leaſt about you, leaſt imployed, leaſt eſteemed, moſt hated? examine the conditions of ſuch as are moſt in your bookes? are they not horrible ſwearers, filthy perſons, ſcoffers, flatterers, and ſometimes queanes, which ſhall be entertained to ſpight the godly? and are not theſe your neereſt friends, and the honeſt men? If one man, whom you call a Puritan, but once deceiue you; is not this enough to make you breake forth againſt all the generation of Gods children, ſo as to thinke, and ſay, there is none of them all but will lie and couſen, and play the hypocrites? Now lay all theſe together, and then conſider whether it be not the very profeſſion, and zeale of the godly controuling & condemning your filthy liues, that makes you hate them.
If any ſhall yet hold face with me, and ſay, You doe vsus great wrong: we louelove true honeſt men with our hearts, as much as you, nor doe we ſtrike at them, but at ſuch as make a faire ſhew, and yet are Hypocrites: This will not ſerue the turne, for you ſcoffe immediatly at their exerciſes of religion, as at their going to ſermons, their reading, their ſinging of Pſalmes, their refraining of oathes, yea the very grauity of their behauiour, and ſuch like: and you onelyonly lay hypocriſie to their charge, to couer theſe blaſphemies againſt religion. Who told you they bee hypocrites? doe you thinke ſo of your ſelues? or did ſome of your good Birds tell you ſo? Who art thou that dareſt to iudge another mans ſeruant? Thou condemneſt them for iudging thee according to thy fruits: and yet thou takeſt vponupon thee to mount the Tribunal of God Almighty, and ſit in iudgement vponupon their hearts, paſſing a ſentence cleane contrary to their fruits. And if they were hypocrites; would that warrant thee to diſgorge thy filthy heart vponupon the ſacred exerciſes of religion that they doe, and which thou ſhouldſt performe, as well, and as much as any of them. Is praying, and hearing, and ſinging the worſe becauſe hypocrites take them vp? is the Sunne defiled by ſhining vponupon a dunghill? No no, here is all thy proiect, thou wouldſt faine hauehave all men as bad, and careleſſe of God and godlineſſe, as thy ſelfe, that all might fare alike hereafter. Which becauſe they will not, therefore thou ſpeakeſt euill of them, and all becauſe they will not runne into the ſame exceſſe of riot with thee y1 Pet. 4.4..
How canſt thou ſay thou loueſt honeſt men, when thou doeſt what thou canſt to nip all buds of grace, where euer thou canſt eſpy them but beginning to peepe vp? If any man ſhould flout, and ſcoffe, and raile at thee, in al companies he comes in, and doe thee all the ſpight and diſgrace hee can, in his words, his geſtures and actions; and then come and tell thee, hee loues thee: could all the Rhetorique in the world perſwade thee to beleeue him? How then ſhall ſuch blackemouthd deuils make God beleeue, that they hate not his ſeruants; when it is apparent to all, that they ſeeke to make a prey of eueryevery one that departs from iniquitie zIſa. 59.15.?
This point is of further vſe to condemne the falſe fellowſhip of many, Vſe 2 that faine would bee ranked in the number of the brethren, but are farre enough off from this Brotherly-kindneſſe. Many there bee that make a great ſhew of Religion, but hauehave hearts of flint, in ſtead of bowels of compaſſion towards thoſe that are in miſery: they ſtudy rather for ſhifts to ſaue their purſes, then for liberall things: and are inquiſitiue into the life of eueryevery man, deſiring hereby to hauehave ſomething againſt them rather then to grieue at their failings. Witneſſe their readineſſe to diſgrace ſuch as are Profeſſors where euer they come. He had neede bee an Angell that they hauehave not ſomething to ſay againſt. Doe theſe perſons louelove the brethren, when they ſeeke not to couer, but to blaze their infirmities? LoueLove couereth a multitude of offences. Hee is no brother, but a ſlanderer, that thus laies open his brothers ſhame.
Laſtly, Vſe 3 let this make vsus more conſcionable in the practiſe of brotherly-kindneſſe: let vsus ſee that wee louelove the brotherhood a1 Pet, 2.17.. Howſoeuer the ſcoffing Iſhmaels of the world thinke of this duty; yet let vsus obey God, and louelove the brethren as brethren b1 Pet. 3.8.. Aboue all things let vsus, that are brethren, hauehave feruent charity among our ſelues c1 Pet. 4.8.. Let vsus louelove, as wee are taught, foreign, &c. Chriſoſt. in Rom. hom. 7 in Moral. vide ib. plura praeclare dicta.not only in word but in deed. Being ready to diſtribute, willing to communicate to the neceſſity of the Saints. Either ſhew our louelove, or elſe confeſſe we hauehave none; for this is the truth. He that hath this worlds good, and ſeeth his brother hath neede, and ſhutteth vp his bowels of compaſſion from him, how dwelleth the louelove of God in him d1 Ioh. 3.17.? Yea where there is not actuall beneficence, in Gods account, there is no better then hatred. For that which is ſpoken, of not rebuking eLeu. 19.17., is alſo true of the deniall of eueryevery office of louelove.
Let vsus therefore beware how we neglect any ſeruice of louelove to the Saints: let vsus cheerefully adminiſter to their wants, eſpecially ſuch as are brought into want by any publike Perſecution. And here I may not forget the poore French people, that now are forced for their conſcience ſake to forſake houſes, and home, and goods, and Countrey, to flie with their liues in their hands, into this Kingdome: eſpecially ſince the gratious care of the Kings Maieſtie hath moſt religiouſly appeared in appointing his moſt honourable Priuie Counſellors to direct their Letters to the moſt Reuerend Father in God the Lord Arch-biſhop of Canterburie, to take all poſſible care of their good entertainment and releefe. Theſe ought to be releeued, harboured, and comforted to the vtmoſt of our power, with all cheerefulneſſe, & tender compaſſion, by all that louelove religion. They ſuffer for a common cauſe, that wee muſt not only lay downe our eſtates, but our liues, and all in the defence of it, if God call vsus to it, as he hath done them. Oh that wee could be moued to imitate thoſe worthy Corinthians, who in a great triall of affliction, of their owne deepe pouertie, were willing of themſelues euen beyond their power, to ſuch a worke as this: and prayed the Apoſtle to receiue their gift f2 Cor. 9.2, 3.. This is the caſe wherein all outward things ought to be common betweene Chriſtians, if the neceſſitie of the times ſhould require it. I know, many about LONDON hauehave done bountifully already; and I hope that all parts of the Land hauehave done the like in their proportion, or the more is their ſhame. And here I muſt not but remember the liberalitie of thoſe of mine owne Charge, towards this pious worke: many of them being in that Corinthian caſe, euen in deepe pouertie, that yet with great cheerefulneſſe (beyond my expectation) brought in more than they could well ſpare: yea the very children would not be exempted from this contribution. This I ſpeake to prouoke all Chriſtians ſtill to keepe this cauſe to their hearts, and not to be weary of well doing; but though they hauehave already contributed ſomthing, ſtill to conſider their brethrens preſſing pouertie: and as occaſion ſhall require, and Authoritie recommend their caſe vntounto our charitie, not cloſe their hands hereafter, nor ſhut vp the bowels of compaſſion from them, vntill they may returne vntounto their Land in peace.
As for ſuch Chriſtians as hauehave beene hindred by any meanes, and not ſhewed ſuch bounty as the caſe and cauſe required, they ſhould doe well to raiſe vp themſelues to a higher degree of liberalitie, and thinke of ſome meanes to let their brethren be partakers of it. Let all men know that now Chriſt himſelfe comes in theſe his members, to require a ſupply of his neceſſities in theirs. Let vsus then looke to it that wee giuegive him cheerefull entertainment; or reſolue to heare of it to our woe, at the latter day gMatt. 25.. If it were our owne caſe; thinke, how well we would be content, to hauehave releefe for a weeke, and want for a yeere. All that is giuen, is nothing to maintaine ſo many as be in preſent want the one halfe of the time that they hauehave beene in need: how then ſhall they be ſuſtained for any long continuance, if the Lord ſhould not ſpeedily make way for their returne? My humble ſuit therefore is vntounto all, that this little Manuall ſhall come vntounto, that for the Lord Ieſus ſake who commands this ſeruice, they would rather ſpare, now and then, a full meale out of their owne bellies, than ſuffer our brethren, our fleſh, our bowels, to die in our ſtreets, to the euerlaſting reproach of the Religion wee profeſſe; as in all likelihood ſome of them muſt doe, if this courſe be not taken for their ſupport. And ſuch as are able, to take them into their houſes, when they ſee them wandring, and faint for want of food. Theſe are the true ſtrangers that the Apoſtle himſelfe commands vsus to lodge hHeb. 13.2.. One part of the vnmercifull mans arraignment, is this: I was a ſtranger, and yee tooke mee not in iMat. 25.35.. The poore woman of Zarephath, that had but a handfull of meale in a barrell, and a little oyle in a cruze, (the laſt that euer ſhe hoped to eat) intending to bake that for her ſelfe and her ſonne, that ſo they might eat it and die k1 King 17., through the extremitie of the famine: yet ſhe had neuer the leſſe, but abundantly more, for imparting thereof vntounto Eliah, before of that little, ſhe had ſeru'd her ſelfe: this faith of hers, procured her releefe enough, all the time of that famine, when many no doubt did periſh for hunger. Oh that we had faith like hers! which if we had, we would certainly doe as ſhe did. By this ſhal we proue the truth of our ſoundneſſe in religion: when wee hauehave yearning bowels towards thoſe that ſuffer for religions ſake: and thinke nothing too much to giuegive to them, that (to giuegive good proofe of their ſincerity) hauehave forſaken all, and imbrace the Croſſe. This will ſhew our vnfained louelove to all Saints. It will aſſure vsus of our regeneration l1 Iohn 4.7., and tranſlation from death to life m1 Io. 3.14.. Whereas hee that hath not this louelove, vndoubtedly abides in death; what ſhew ſo euer hee makes of a zealous faith, this fruit will abound to your account nPhil. 4.17., and bring much honour vntounto God, for your profeſſed ſubiection to the Goſpell of Chriſt, and for your liberall diſtribution vntounto them *2 Cor. 9.. This will cauſe their ſoules to bleſſe you, all the daies of their life, and cauſe you that hauehave watered others, to bee watered your ſelues. It will be an odour of a ſweet ſmell, a ſacrifice acceptable well pleaſing vntounto God. It is but a loane vntounto the Lord, who giues the broad ſeale of many pretious promiſes, to pay vsus againe; yea to reward it a thouſand fold. For God is not vnmindfull of your worke and labour of louelove, which ye hauehave ſhewed towards his name, in that ye hauehave miniſtred vntounto the Saints, and doe miniſter oHeb. 6.10.. Wherefore, dearely beloued, if there be any conſolation in Chriſt, if any comfort of louelove, if any fellowſhip of the Spirit, if any bowels, and mercies, thinke on this, and be ready vntounto it; not bearing it as a burden, but count it a bleſſing to be counted worthy, and enabled to releeue the deare Saints of God; yea to adminiſter to the neceſſities of Chriſt himſelfe. Wherefore delay not this dutie: ſtirre vp your friends; ſtraine your ſelues to the vtmoſt, with all alacritie. He that ſoweth ſparingly, ſhall reape ſparingly; and hee which ſoweth bountifully, ſhall reape bountifully p2 Cor. 9.6. Directions to get brotherly-kindneſſe..
Thus farre hauehave I preſſed the dutie. It now remaines that I adde ſome directions for the attainment of the grace it ſelfe.
1. Let vsus labour to be poſſeſſed with a due eſtimation and admiration of ſuch as are Brethren; not looking on them, as the world doth, obſeruing nothing but their corruptions and failings; but rather conſider in what high account the Lord himſelfe hath them, notwithſtanding all their infirmities. They are Right Honourable qIſai. 43.4.in his Court, and of his Priuie Councell rPſa. 25.14.; yea his Fauourites fZeph. 3.17., and ſpeciall treaſure tMal. 3.17., as deare vntounto him as the apple of his eye uZach. 2.8., Heires Apparent of the kingdome of heauen proclaimed *Rom. 8.17., and in part poſſeſſed of it already x1 Ioh. 3.1.. This would draw our louelove to, and delight in them, when we conſider them as the excellent of the earth yPſal. 16.2.. LoueLove faſtneth on nothing, in which it doth not conceiue ſome excellencie zIſai. 53.2..
2. Let vsus labour to purifie our ſelues of all ſelfe-louelove, the moth of all brotherly-kindneſſe. He that is an admirer of himſelfe, is neuer a hearty louer of men that come neere him, or out-ſtrip him in excellencie. So that the conſideration of any mans excellencie, makes him the more hated of a ſelfelouer. Therefore Paul, when he exhorteth to vnitie, and amitie; puts in a caueat againſt all vaine-glory: Let nothing be done in ſtrife or vaine-glory aPhil. 2.2, 3..
3. Labour to purifie our hearts in obeying the truth through the Spirit, euen in this particular, to the vnfained louelove of the brethren b1 Pet. 1.22.Brotherly-kindneſſe dwells no where, but in purified hearts. Looke what diſgrace and malice the lewd wretches of the world, and heires of hell doe daily belch out againſt the brethren: the ſame would we doe alſo, if our hearts were not purified from that naturall malice that is within vsus all, againſt all goodneſſe. There is no louing of one another feruently, vntill wee hauehave gotten pure hearts.
4. Labour daily to comprehend more fully the exceeding greatneſſe of the louelove of God towards our ſelues. For this will the more enlarge vsus to others. He that findes any great Perſonage extraordinarie kinde, will giuegive a great deale the more reſpect to his ſeruants about him, eſpecially ſuch as watch all opportunities to doe him any good office to their Lord. Experience tells vsus, that no Chriſtians hauehave ſo large hearts, & ſuch bowels of compaſſion, as they in whom the louelove of God is moſt plentifully ſhed. As the pot muſt firſt be throughly heated, before it will cauſe the liquor within it, to boyle: ſo our hearts muſt firſt bee throughly warmed by the ſenſe of Gods louelove to our ſelues, before our louelove, and bountie will runne ouer to others.
5. Be not ouer-curious in ſearching our the infirmities, and corruptions of brethren, but rather mantle them with louelove. Solomon would not hauehave a man lay his eare as an euesdropper, to eueryevery word that is ſpoken; leſt he heare his ſeruant curſing him cEccleſ. 7.21.; and ſo he ſhould fall to hate his ſeruant, and vex himſelfe, to no purpoſe. He that hath an open eare to eueryevery tale that is carried, of Profeſſors, may hope to louelove them when he comes to heauen, (if euer he come there) but not before. The way to louelove, is to paſſe ouer infirmities of a brother, and to admoniſh him ſecretly without any after repetitions. So ſaith the Wiſeman from the Spirit of God himſelfe: He that couereth a tranſgreſſion, ſeeketh louelove; but he that repeateth a matter, ſeparateth very friends dPro. 17.9.. Seldome is a charitable man inquiſitiue, or an inquiſitiue man charitable. And he that will not couer what others finde out, but rather diſcouer what others ſhould not know, is an odious perſon to all his neighbours: and the Towne he liues in, longs for a vomit to ſpew him out.
6. Spend the time of meeting more profitably then men vſe to doe. If men will trifle out a large portion of time in idle prate, and not ſet themſelues to incourage, and whet, and prouoke one another to louelove and to good workes, no maruell they be no more louing. For when they are not imployed in building vp one another in their moſt holy faith eIude 20.; then they fall either vponupon matters of State, and things too high; or elſe vponupon ſome of their neighbour Profeſſors: ſpending whole Orations againſt ſuch and ſuch men; which by one meanes or other come to know it againe; and then, what heart-burnings, and ſecret boylings of paſſions may we ſee among brethren! This is iuſt with God, that when men come together rather for the worſe then the better; he ſhould diſcouer their backbitings, and ſmite them with vnbrotherly diuiſions, that may hinder their meeting at all. In dangerous times they that feare the Lord ſhould ſpeake one to another, to hearten one another in grace. This would knit their hearts together in an indiſſoluble knot of durable louelove: as we ſee plainly in that of the Apoſtle, who ioynes the prouoking of one another to louelove, and to good workes, together: becauſe to prouoke one another to good workes, is to prouoke one another to louelove.