A Chain of Graces Drawn Out for Reformation of Manners, Tract · Chapter 9

A Chain of Graces Drawn Out for Reformation of Manners · Tract · Chapter 9

p. 214CHAP. IX. Of Charitie.

ANd to Brotherly-kindnes, Charitie. This is the laſt linke of this golden chaine: and this is well ſet at the end, becauſe a man had need be furniſht with all graces, before he can be furniſht with this. Charitie is the end of the Law ff1 Tim. 1.5.1 Tim 1:5: Finis conſummationis, non conſumptionis: that is, the conſummation, not the conſumption of it. It is the end of the Law; as health is the end of phyſique ggAuguſt. Enchirid. ad Laurent. cap. 121. Chryſoſt. in Rom. 7.Rom 7. All the lines of the Second Table tend to this Center. He that hath once taken out this leſſon, is a perfect man. But to come to the matter.

Charitie is ſometimes taken p. 215largely, and ſometimes more ſtrictly.

Charitie taken largely, is that Theologicall Virtue (as they call it) whereby we louelove God for himſelfe, aboue all, and all others for God, and in God.

Charitie taken ſtrictly, is vſed in a threefold ſenſe. 1. For that part of charitie, which is exerciſed in workes of mercy towards thoſe that be in miſerie hhHeb. 6.10.Heb 6:10. 2. For that ſpeciall meaſure of affection which is borne vntounto the godly iiEpheſ. 1.15.Eph 1:15. 3. For that beneuolent affection, we ought to beare vntounto all men, conſidered as men; who in reſpect of nature and creation are our brethren, where euer they dwell: and in reſpect of commerce, and occaſion of intercourſe, or adminiſtration, are our neighbours. And ſo the Law takes it, when it commands vsus to louelove our neighbour as our ſelues.

p. 216In this place it cannot be taken for LoueLove in the largeſt ſenſe: How Charitie is taken here.becauſe it is diſtinguiſhed from brotherly-kindneſſe. Nor can it be taken for charitie towards the godly; for they are the proper obiect of brotherlykindneſſe. Therefore it muſt needs be taken for Charitie towards all men, conſidered as men, and capable of happineſſe as well as our ſelues; performing all workes of mercy and charitie that their neceſſities require. Hence obſerue:

The charitie of a Chriſtian must extend to all men capable of bliſſe, Obſeru. as much as to himſelfe. Thou ſhalt louelove thy neighbour as thy ſelfe. If thou demand; But who is my neighbour? Our Lord himſelfe put the anſwer into his mouth, who firſt made the queſtion: not only thoſe that dwell the next doore to vsus, or in the ſame Pariſh; but all men created in the image of God, although p. 217they dwell in India. The wounded man, our Sauiour ſpeakes of, was a meere ſtranger to the Samaritan that ſhewed him mercy; and he chargeth all to goe and doe likewiſe kkLuke 10.Luke 10. To which agrees the Apoſtles precept, Doe good vntounto all llGal. 6.10.Gal 6:10.

And leſt we ſhould imagine our Sauiours charge not to be vniuerſall; hee leaues not our very enemies without the range of our charitie; but thus expounds the Law: Yee hauehave heard that it hath beene ſaid, thou ſhalt louelove thy neighbour, and hate thine enemie. Who ſaid ſo? Not God, but the blinde Phariſies, who tooke vponupon them to be teachers of the Law, vnderſtanding neither what they ſaid, nor whereof they affirmed. Therefore our Lord expungeth this falſe Gloſſe, and thus inſerts the minde of the Law-giuer: But I ſay vntounto you, louelove your enemies. p. 218And leſt wee ſhould thinke, that diſſembled wordie louelove were enough, he adds; Bleſſe them that curſe you; doe good to them that hate you; and pray for them which deſpightfully vſe you, and perſecute you mmMatth. 5.43, 44.Matt 5:43Matt 5:44. In theſe words Synecdochically including, that all things whatſoeuer wee would that men ſhould doe vntounto vsus, the ſame we ſhould doe vntounto them; for this is the Law, and the Prophets nnMatt. 7.12.Matt 7:12.

Thus hauehave wee ſeene that none muſt be excluded our charitie. But now wee muſt further ſee what this extenſiue charitie includeth in it. VponUpon ſuruey, I finde that it requireth of vsus two things eſpecially.

1. An vnfained deſire and prayer to God that they might be ſaued ooRom. 10.1.Rom 10:1. LoueLove being a well-willing affection, muſt will the chiefeſt good, or elſe it is p. 219not perfect louelove: and this not only from the teeth, but the heart. How can we ſay, we louelove them, when our heart is not with them ppIudg. 16.15.Judg 16:15?

2. An earneſt endeuour to procure them all the good their neceſſitie requires; whether they louelove vsus, or hate vsus. For though they hate vsus without a cauſe, yet we are neuer without a cauſe to ſeeke their good, becauſe they are of the ſame nature with vsus. Therefore remember our Sauiours iniunction; Doe good to them that hate you. And that in theſe particulars.

1. In labouring their conuerſion to ſaue their ſoules from death qqIam. 5.19, 20.Jas 5:19Jas 5:20; which to neglect, were a moſt bloudie part of a cruell murderer rr1 Ioh. 3.15.1 John 3:15. He that ſhould ſee a man going into ſome dangerous place, being bound to giuegive warning of the danger to all that paſſe by him, and yet p. 220neglect it; would be iudged of all men to be guiltie of his bloud, that for want of warning ranne vponupon his ruine. Of what great ſinne are they then guilty of, that can ſuffer many ſoules to paſſe along by them to hell, and neuer take paines to tell them of the danger, and diuert their courſe! How will men cry out to one that vnwittingly, or deſperately rides into ſome deepe riuer, or quick-ſands! How ſilent are they to them that gallop vponupon the ſpeed to damnation!

2. In cheerefull adminiſtring to their neceſſities, without difference of friends, or enemies. If thine enemie hunger, feed him; if he thirſt, giuegive him drinke ſſRo. 12.20.Rom 12:20.

3. In preſeruing them from all manner dammage in their eſtates. If thou meeteſt thine enemies Oxe, or Aſſe going aſtray, thou ſhalt ſurely bring it p. 221backe to him againe. If thou ſee the Aſſe of him that hateth thee, lying vnderunder his burden, and wouldſt forbeare to helpe him, thou ſhalt ſurely helpe him ttExod. 23.5, 6.Exod 23:5Exod 23:6.

4. In the endeuour of his reformation to politique obedience to the gouernment of the Church or Commonwealth wherein he liues. Firſt admoniſhing him priuately; after, more openly: and if this ſerue not, to bring him to the Magiſtrate to receiue ſuch recompence as his obſtinacie deſerues uuMatth 18.15, 16, 17, 18.Matt 18:15Matt 18:16Matt 18:17Matt 18:18. This may well ſtand with true and feruent louelove. The father cannot be accuſed for want of louelove to his ſonne when he corrects him; not letting his ſoule ſpare for his crying. Yea it were hatred, to ſuffer ſinne vponupon him, for want of rebuke, and correction.

5. In whatſoeuer other offices we can performe, according p. 222as any mans occaſions require, with our purſe, our hand, our good word, our ſubſtance, (if it appeare we may by any of theſe doe them good) to the vtmoſt of our power, without any reall wrong to our ſelues. Charitie begins at home, but muſt not end there.

And that this may no longer ſeeme a ſtrange or harſh doctrine to any; I will in the next place propound ſundry grounds of the equitie, and neceſſitie of louing, 1. All men in generall. 2. Our enemies in particular.

1. Reaſons. For the louing of all men; we hauehave theſe reaſons to induce vsus.

1. 1. For the louing of all men.We are all made of the ſame lumpe, by one and the ſame Creator. Now it is naturall to louelove all of the ſame nature; as it is for brethren to louelove all thoſe that are begotten of the ſame father and mother. p. 223This was the ground of Iobs affection and reſpect vntounto his very ſeruants; not daring to deſpiſe them, knowing that God who had made all, would require it of him. Did not he that made me in the wombe, make him? and did not one faſhion vsus in the wombe **Iob 31.13.14, 15.Job 31:13Job 31:14Job 31:15? As if he ſhould ſay; Is he not my brother? muſt I not louelove him? And this is the argument the Prophet vſeth againſt the deceitfulneſſe, and hollow-heartedneſſe of men towards each other. HaueHave we not all one father? hath not one God created vsus? and thence hee inferres, Why doe we deale trecherouſly eueryevery one againſt his brother xxMal. 2.10Mal 2:10?

2. We are all bound to come as neere vntounto God as poſſibly we can, and to learne of him yyMat. 11.29.Matt 11:29, who loueth all, and hateth none, as they be his creatures. Therefore Chriſt preſſeth vsus to louelove all, that we may be the children p. 224of our Father which is in heauen zzMat. 5.45.Matt 5:45: that is, by this, becomming like him, & declare hereby to the world, that we are his children. The more vniuerſall our louelove, the more conformable we are vntounto God. He that loues no more, but his friends, is in Chriſts eſteeme, no better Chriſtian, then a powling Publican in the account of the Iewes, that was as odious to them, as a Promoter to vsus.

3. God hath ſo diſpoſed, that there is none ſo compleat, but ſometimes needs the helpe and louelove of others in moſt, if not in all thoſe things we are to adminiſter to others. Reaſon therefore wills vsus to doe to them, as we would hauehave them doe to vsus. As in the bodie naturall, all the members need one another, ſo that none can ſay to any, I hauehave no need of thee; and thus God hath ſet them, that there may be no ſchiſme in p. 225the bodie, but that the members ſhould hauehave a mutuall care one of another: So it is in the great frame of mankinde. Diues may ſometimes ſtand in need of Lazarus: Therefore let all men louelove one another.

2. 2. For the louing of enemies.For the louing of enemies, we hauehave theſe grounds to inforce vsus.

1. Becauſe there is that, in the greateſt enemie, which is more cauſe of louelove, for Gods ſake, then any offence he can make againſt vsus, may be cauſe of not louing him, for his owne ſake. For there is in him, our owne nature, and the image of God, whereby he is capable of glory as well as we. For this therefore are wee bound to louelove him. For his owne ſake, he is hatefull; but for Gods ſake, and image, he is louely.

2. Becauſe we are bound to forgiue him all his treſpaſſes, p. 226or elſe we are ſure neuer to be forgiuen our ſelues aaMatth. 6.Matt 6. But we can neuer forgiue him wholly, whom we louelove not, but hate. Therefore the Apoſtle euer placeth louelove, and kindneſſe, before forgiueneſſe bbEph. 4.32. Col. 3.8, 9.Eph 4:32Col 3:8Col 3:9.

3. Becauſe he that hates an enemie runnes againſt the expreſſe charge of God to the contrary: and ſo we commit a greater ſinne againſt God, by not louing, then our enemie doth againſt vsus, by offending. He ſinnes againſt man, but wee deſperately ſinne againſt God, in that wee caſt his precept behinde our backs; and tell him to his head, that fleſh and bloud will not endure it. Now, we are deeper in danger then our enemie. Only our enemie was firſt in the tranſgreſſion; the more is our ſinne, if wee follow. Shall we chuſe rather to commit ſinne with our enemie, p. 227then forgiue a ſinne to our enemie? God forbid.

For the further clearing of this point touching Charity to enemies, Queſtions to cleare this point.which is one of the hardeſt leſſons in all Chriſtianity, I muſt propoſe and anſwer ſundry neceſſary Queſtions.

1. Queſt. Queſt. 1 Whether is the louing of enemies a precept, or only a counſell? that is, whether doth thoſe ſpeeches of our Sauiour lay a ſtrict command vponupon all men, to performe this as a duty of neceſſity; or are only counſels to doe it, as being better (of the two) then not to doe it?

Anſw. Some reſolue thus: To louelove enemies in inward affection is inioyned as a precept vntounto all: but the expreſſing of it in actuall beneficence, is a precept to the perfect or grown Chriſtians; and onelyonly a counſell, to the imperfect and young p. 228beginners in Chriſtianity ccAlex. de Hal. par. 3. q. 59. m. 5. ar. 2. in Reſolutione.. But when our Sauiours command to louelove enemies is generall; and that is not louelove, which is not ſhewed in deeds, as before we hauehave ſeene; our ſafeſt courſe will bee to embrace it as a charge and precept to all. All the counſels that God giues vsus to duty, are equiualent to precepts.

This anſwer giues reſolution in part to the ſecond queſtion, which partly depends vponupon this. But I will make it a particular queſtion by it ſelfe: to preuent tediouſneſſe, and make the anſwer more full.

2. Queſt. 2 Queſt. Whether is eueryevery man bound to expreſſe his louelove in doing good to all his enemies?

Anſw. Two things in generall muſt bee premiſed for anſwering this queſtion. Firſt, wee muſt conſider who is an enemie. Secondly, wee muſt p. 229conſider an enemie in foure reſpects.

1. He is not an enemie that vponupon any occaſion offendeth and doth vsus diſpleaſure; for this our deareſt friend may often doe. But hee is an enemie, that of ſet purpoſe out of a maleuolent affection doth cauſeleſly wrong vsus, and perſiſt in his enmitie. And of this man the queſtion is propounded.

2. Wee muſt now conſider this man in foure reſpects; viz.

1. In reſpect of his preſent caſe. At all times of his neceſſitie wee are bound to releeue him: but at other times we are not bound to proſecute him with ſo much bounty, as wee would a friend. If thine enemie hunger, feede him: that is, doe him good in his neceſſity. Praecepta affirmatiua obligant ſemper, ſed non ad ſemper.To louelove our enemies is an affirmatiue precept, which therefore binds vsus at all times to ſtand p. 230willing, and ready to performe any office of louelove, when we ſee him in neede: but it doth not binde vsus to all times without exception, or intermiſſion, whether he be needy, or not.

2. In reſpect of familiar ſociety, and intimate friendſhip. So we are not to reſpect and countenance him as a boſome friend; becauſe this cannot be ſo much good to him, as danger to our ſelues, in laying our ſelues open to more diſaduantage. Friendſhip is onelyonly to bee held with good men, becauſe goodneſſe is the ground of friendſhip. No friendſhip is to be ſought, or accepted from a wicked perſon: becauſe there can bee no conſent of wils betweene a good man, and a bad. We ſee a father, yea our heauenly Father doth not giuegive like countenance to ſtubborne, and obedient children. And yet he will be ready enough to helpe p. 231the worſt childe hee hath, in any thing that is fit. Wee are therefore to doe good to enemies; but not let them come too neere, but rather baniſh them vtterly from our ſociety ddPſal. 119.115. Pro. 1.14, 15 Pro. 22.24, 25. 2 Theſſ. 3.6.Ps 119:115Prov 1:14Prov 1:15Prov 22:24Prov 22:252 Thess 3:6; becauſe they will diſtract and hinder vsus in other parts of our obedience to God. Serpentine policy, and doue-like innocency, muſt teach vsus to feed them, as one that giues meat to a Lion.

3. In reſpect of reformation. So we are to doe him good; not that which he accounts good, (for hee thinkes nothing ſo good, as to bee let alone in his ſinne) but that which in true iudgement and reaſon we ſhall ſee to be good for him. A man is not bound to let alone his enemie in any ſinne againſt God, vnpuniſhed, for feare of ſhaming, or putting him to ſmart of backe or purſe: for louelove can puniſh, as well as feede; and p. 232ſometimes findes a rod to bee more needfull for the fooles backe, then meat for his belly. Indeed tis true, the Scripture wils vsus to giuegive place vntounto wrath. But yet (as Hales acutely) eeIbid. vt ſupra art. 3.Aliud eſt dimittere rancorem qui comitatur vindictam, aliud dimittere punitionem quam comitatur zelus iuſtitiae: It is one thing to ſend away that rancor which accompanieth reuenge; another, to remit the chaſtiſement accompanied with zeale of iuſtice. The former we muſt empty our ſelues of, but not of the latter. A good man, and a bad, both deſirous to puniſh, are differenced in this: Bonus magis cupit inimicum corrigi, quàm puniri, &c. The good man deſires the correction & reformation of his enemie, rather then his ſmart: nor is hee delighted to ſee his enemie skip at the laſh; becauſe hee hates him not. But yet hee is p. 233pleaſed in the iuſtice of God, becauſe hee is bound to louelove that, and doubts not but it is the good will of God to hauehave iuſtice executed vponupon obſtinate offenders.

4. In reſpect of the ſtate of our enemie betweene him and God. For that enemie which we louelove, muſt bee ſuch an one as is in a ſtate, capable of that good which louelove is to will, vntounto all it loues. Therefore wee are not tied by any commandement, to hauehave charity towards the Deuill, and damned ſpirits in hell; becauſe they are vncapable of bliſſe, as Bonauenture well obſerued ffBonauent. in 3. ſent. diſtinct. 28. q. 2.3.. Nor are wee to proſecute an enemie with louelove after he is laid in his graue; becauſe if he repented, he is with God, and hath no need of our louelove: If he did not repent; he is in that place, where our louelove can doe him no good. We are therefore to doe good vntounto our p. 234enemies, whiles they are in this life, ſo long as their ſpace to repent and beleeue, and come to happineſſe, laſteth. And this, wee ſee in Abraham, refuſing to ſend Lazarus to the ſuccour of Diues in hell ggLuke 16.24, 25.Luke 16:24Luke 16:25.

3. Queſt. 3 Queſtion. Whether are we bound to wiſh and procure all ſorts of good to our enemie?

Anſwer. That already ſet downe in the doctrine, might reſolue this doubt: but yet more particular and punctuall is the anſwer of Lyra to this ſame queſtion **Nicholaus de Lyra. in Luc. 6.Luke 6. He anſwers by diſtinguiſhing of the ſeuerall ſorts of things that bee good, thus: Good things are either, 1. Spirituall, as grace and glory, and theſe wee are bound to wiſh and procure vntounto them, all wee can; becauſe theſe are not onelyonly good in themſelues, but alſo ſuch, as no man can abuſe in the vſing of them. A man may turne the grace of p. 235God into wantonneſſe. But this grace is the fauour of God, not the grace that is in man. And if it were, hee cannot turne it into wantonneſſe, by vſing it; but for want of vſing it. Theſe therefore Paul wiſheth indifferently to all hhRom. 10.1.Rom 10:1. 2. The ſecond kinde of good things is that wee call naturall good: ſuch as life, health, ſtrength, ſubtilty of wit, and the like. 3. The laſt kinde is that we terme bonum fortunae, outward good belonging to their eſtate, as riches, honour, &c. theſe two latter ſorts of good things we are not further bound to will, or procure to an enemie, then they may ſerue to further his ſaluation; becauſe hee may poſſibly abuſe them. We are therefore to will and procure them theſe, vponupon condition, and limitation; for further then this, we may not wiſh them to our ſelues.

p. 2364. Queſt. 4 Queſtion. Whether is a man bound to pray for all ſorts of enemies?

Anſw. Some there may bee, for whom wee are not bound to pray; as namely ſuch as ſinne againſt the Holy Ghoſt. Which the Apoſtle cals foreign, a ſinne vntounto death. And doth not enioyne vsus to pray for ſuch offenders ii1 Ioh. 5.16.1 John 5:16. But ſuch malefactors, through Gods goodneſſe, very rarely appeare. Our enemies are not ſuch. For now the queſtion is, of our owne enemies, conſidered as offenders againſt our ſelues. And for theſe our charge to pray, is without exception of any in this life; without they giuegive manifeſt declaration of their apoſtaſie, and abiuration of the faith. Becauſe as Auſtin, alledged by Hales to this purpoſe, well ſpeaketh: De quocun que peſſimo in hac vita conſtituto non eſt deſperandum: nec p. 237pro illo imprudenter exoratur, de quo non deſperatur kkAlex. Hales par. 3. q. 59. m. 5. ar. 7. ex Auguſtino lib. 1. Retract. cap. 19.: Of the worſt of men remaining in this life, we may not deſpaire: nor is it folly to pray for him of whom it were a breach of charity to deſpaire. Therefore ſhall wee find Dauid to hauehave beene at his prayers, and faſting in ſackcloth, for thoſe that rewarded him euill for good, to the ſpoiling of his ſoule llPſa. 35.12, 13.Ps 35:12Ps 35:13.

5. Queſtion. Queſt. 5 Whether in no reſpect, may we hate an enemie?

Anſw. In an enemie, there be two things, ſaith Bonauenture mmBonauent. in 3. ſent. diſt. 28. q. 2. ar. 3.; Nature, and Sinne. All men, in as much as they ſtill retaine ſome reliques of Gods image in their nature, and are capable of happineſſe, are to be loued. But euill men as euill men are not to be loued, but rather loathed. For thus God himſelfe doth; who in reſpect of nature, hateth nothing that he hath made; but p. 238in reſpect of ſinne, they are an abomination vntounto him. To the ſame purpoſe, Hales: Aliquos piè amare & odiſſe poſſumui; vt quos dilexeris, odiſſe, & quos oderis, amaſſe conueniat nnAlex. Alens ibid. ar. 6.: Some there be, whom wee may piouſly both louelove, and hate: inſomuch that it may well agree to hate whom wee louelove, and louelove whom we hate.

But heere wee muſt diſtinguiſh de culpa, of offence; becauſe if it be conſidered as an offence againſt our ſelues, wee may not hate an enemie for this, but only as our enemie offends againſt God. And this is cleare: becauſe our enemies, ſtrictly taken, muſt be loued, not hated for any thing they commit againſt our ſelues; vnleſſe their offence ſtricke alſo at God himſelfe: then, we are for this laſt, to hate them; and ſo wee are to hate them, p. 239not as our, but as Gods enemies. Thus Dauid, before vsus: Doe not I hate them, O Lord, that hate thee? and am not I greeued with thoſe that riſe vp againſt thee? I hate them with a perfect hatred, I count them mine enemies ooPſal. 139.21, 22.Ps 139:21Ps 139:22. But in doing of this, we muſt take this caution with vsus: When wee hate a ſinner, we muſt neither hate his nature, for his ſinne; nor his ſinne, for the man: but hate ſinne, as ſinne, and louelove the man, for his nature; and out of louelove to his nature, doe what wee can to deſtroy his ſinne.

6. Queſtion. Queſt. 6 Whether is it lawfull to curſe an enemie; as Eliah pp2 Kin. 1.10, 12.2 Kgs 1:102 Kgs 1:12, Eliſha qq2 Kin. 2.24.2 Kgs 2:24, Dauid rr1 Sam. 26.19. Pſal. 69.22. &c.1 Sam 26:19Ps 69:22, and our Lord ſſMatt. 11.21. & alibi paſſim.Matt 11:21himſelfe hauehave done?

Anſwer. That theſe did it lawfully, there is no queſtion, becauſe a curſe followed thoſe, whom they curſed. But in what manner, and vponupon what p. 240warrant, ſub Iudice lis eſt, is all the difficultie. Some ſay they did it by their Propheticall authoritie, anſwerable whereunto is that power communicated to Miniſters of the Goſpell tt1 Cor. 16.22.1 Cor 16:22. Others, that they did it per praedictionem quid eſſet futurum, non optantis voto, ſed ſpiritu praeuidentis: prophecying what would befall thoſe perſons, not wiſhing, but only foreſeeing and foretelling thoſe euils to come vponupon thoſe accurſed men. Of this opinion are Chryſoſtome uuChryſoſt. vt citatur in Gloſſ. in Luc. 6.Luke 6, Auſtine **Auguſt. ſerm. dom. in Monte., and Hales xxHales ibid. par. 3. q. 59. m. 5. ar. 6.. But whether this, or that, were their warrant, and manner of denouncing thoſe curſes; theſe, being all extraordinary perſons, making imprecations vponupon extraordinary occaſions, they can be no Preſidents for ordinary perſons, in ordinary offences, for which impatient and godleſſe wretches take vponupon p. 241them to curſe all that offend them in the leaſt degree.

I know ſome doe giuegive a limited toleration; Inimicorum vitio maledicere licet, naturae non licet yyHales ibid.: making it lawfull to curſe their ſinne, but not their nature. But me thinkes, the Apoſtle pares this cleane away, when he thus commands: Bleſſe them that perſecute you; bleſſe I ſay, and curſe not zzRom. 12.14.Rom 12:14. Curſing is a part of reuenge, which is Gods, and not ours.

It is not therefore lawfull for any, but ſuch as hauehave power of the keyes, to curſe. Nor hauehave they power to curſe, for fees; (as ſome doe, who had rather, with the dreadfull axe of Excommunication hew off a member from the Body of Chriſt, and caſt him into the armes of the Deuill, then loſe a ſee) this power was only lent them, for the correction p. 242and terror of ſcandalous offenders aa1 Cor. 5.4, 5. 1 Cor. 16.22.1 Cor 5:41 Cor 5:51 Cor 16:22, and ſuch as contemne gouernment bbMatt. 18.17.Matt 18:17.

7. Queſtion. Whether is a man bound ſo to louelove an enemie, Queſt. 7 as to wiſh good to him ſo feruently, as wee doe to a friend?

Anſwer. It is one thing to louelove aequè intensè, in all reſpects alike feruently: another thing in the act of well willing, to louelove actu aequè intenſo ccPetrus de Aliaco. in 1. ſen. diſt. 1. q. 2. art. 1., with an equall intenſiue act. The former notes a higher prizing, and valuation of the thing loued, then the latter doth; which only notes the ſame degree of well willing ſuch things as we equally wiſh both to enemies, and friends.

Now, wee may and muſt louelove enemies and friends equally in the intenſiueneſſe of any act, whereby wee will, or procure their good, that wee are bound vntounto by the law of p. 243louelove. But wee are not tied in all reſpects to louelove an enemie, as we louelove a friend, that grace makes our friend. The reaſon is, becauſe a godly friend (for of him we now ſpeake) doth actually communicate of bliſſe in part; and hath not onelyonly nature, but grace to aduance him to an higher roome in our hearts, then any enemie may hope to aſpire, becauſe hee is not yet poſſeſſed of any part of bleſſedneſſe; (I ſtill take an enemie, for him that is a ſinner againſt God, as well as an offender againſt our ſelues) nor hath he any grace to make vsus value him at ſo high a rate. Yet foraſmuch as louelove muſt be without diſſimulation, we muſt as heartily wiſh and will good vntounto the verieſt enemie wee hauehave, as to the deareſt friend.

8. Queſt. 8 Queſt. Whether is not a man bound to prize ſome perſons that God hath made p. 244neere vntounto vsus by nature, or wedlocke (though they ſet againſt vsus as enemies) at a higher rate, then others further off, that excell in grace? As for example: Whether may a man or a woman louelove ſome Miniſters or other excellent Chriſtians, more then a father, a wife, or a huſband, that take bad courſes?

Anſw. Although it be true, that grace is more louely then nature, yet grace commands not the affections to vnlooſe their hold from that which God himſelfe hath faſtened them to. There is a foreign, or naturall affection vntounto Parents, that no man muſt bee without, vnleſſe he will be impious. So there is by mariage ſuch a conglutination not onelyonly of bodies, but of hearts and affections, that a man muſt for this cauſe, forſake father and mother, and cleaue to his wife ddGen. 2.24.Gen 2:24: and that wife that eſtrangeth or abateth p. 245her affections from her husband, vponupon any pretence, vnleſſe for adulterie, doth violate the Couenant of her God eePro. 2.17.Prov 2:17.

Wee muſt therefore diſtinguiſh of louelove, which in reſpect of the ground, may bee termed either Naturall, or Spirituall: Naturall, is that entire affection to, and valuation of ſuch as God hath knit vsus neere vntounto by the bonds of nature, or coniugall ſocietie. Spirituall louelove, is that ſincere affection to, and prizing of ſuch as doe excell in grace. Theſe two compared one with another, may be thus preferred. A man may louelove a gratious man, as a gratious man, more then him that is vngratious; but one may not louelove a gratious man better then a husband or a wife conſidered in theſe relations: becauſe if a man hauehave neuer ſo much grace that is further off, another mans wife may not louelove him p. 246with that deare louelove, wherewith ſhee is to louelove her huſband, for her couenants ſake; although ſhee ſhould except community of bodies. And ſo a maried man may not louelove a gracious woman that is not his wife, with that deareneſſe of affection, which he is to beſtow on his wife, as his wife. The reaſon is, becauſe grace doth not teach vsus to neglect or breake any Couenant of God, but rather ſtabliſh it, and ſtirre vsus vp to keepe it with more fidelity.

Briefly wee may conclude it thus. A gracious perſon is to be reſpected more in regard of admiration and imitation: but Parents, or Husbands, or Wiues, are to bee loued aboue all the world, in reſpect of obſeruation, preſeruation, entirety, loialty, and faithfull performance of all duties compriſed in that Couenant of God, p. 247which he hath called both parties to ſeale vntounto.

I hauehave beene large in the reſolution of theſe eight queſtions, which I could not well leaue out, without leauing many ſcruples in ſome readers minds. It is now high time to draw towards the concluſion, in an vſe, or two.

If this be our dutie, Vſe 1 to louelove all men, as well enemies, as friends; it is then a great fault among vsus that we are ſo farre from this dutie, that ſcarce any doe in good earneſt beleeue themſelues bound vntounto it. I may giuegive inſtances too many to proue this accuſation no ſlander. Come to moſt euen of the richeſt men, for ſomething extraordinary for the poore; what maundring, grudging, complaining will they keepe! And in ſtead of being ready to diſtribute, and willing to communicate, fall to curſing, p. 248and railing at thoſe that demand it. They will hauehave no man maſter of their purſes, no not God himſelfe; they neuer dreame of this thing called Charitie, which muſt maſter them, and command their purſes vponupon all occaſions.

There be others of ſuch a ſowre, ſullen, dogged diſpoſition, that they can louelove no man heartily, but themſelues. And if they doe force themſelues to fawne a little, one neighbour, or two, of their owne cut and humour, muſt hauehave all the louelove they can ſpare: and all the reſt may goe ſhake their eares, and goe without; as if no bond lay vponupon them to louelove any man liuing, but whom they pleaſe.

Nay it were well that many were not much worſe then thoſe Publicans, (whom our Sauiour vpbraided) and did not refuſe to louelove thoſe that p. 249louelove them, and doe them all the good they can. How common is it for men to miſtake friends for foes, and foes for friends; and to vndoe themſelues by thoſe they beſtow moſt louelove vponupon: like thoſe that beſtow a great deale of pretious hot water vponupon a dropſie that will be ſure to kill them: and all becauſe they louelove not any, in conſcience of that dutie they owe vntounto God, but only for by-reſpects.

HaueHave wee not many that thinke it an impoſſible, and vnreaſonable taske, to louelove an enemie? What? louelove him that daily railes at them with ſuch bitterneſſe, as if hee had beene as farre as hell for eueryevery word that tumbles out of his mouth againſt them, and doth them all the ſpight and miſchiefe hee can poſſible worke them? LoueLove this man? then louelove the deuill himſelfe, p. 250(thinke theſe men.) Can fleſh and bloud beare this? Nay they will rather die a thouſand deaths then endure him: if they could louelove him, they would not. They hauehave ſaid enough now, (they hope) to ſtop any fooles mouth, that ſhould be ſo ſilly, to perſwade them to louelove ſuch an enemie; which, none but ſome fainthearted Prieſt, that trembles at the ſight of a ſword, would draw them to. But know O man, from the Lord himſelfe, that all this will not beare thee out in not louing thy enemie. For all that an enemie can doe in matter of offence, to our ſtaring gallants, is but to prouoke fleſh and bloud; it cannot make grace to hate him for it: as wee ſee in the examples of holy men who hauehave loued the greateſt enemies that euer they had. Doth not God doe good to the vnthankfull and euill? Did p. 251not Christ die for vsus whiles wee were enemies? Did not Dauid entirely louelove, and tender the good of his moſt cauſeleſſe bloud-thirſty enemie, perſecuting Saul? How many ſeruices had Dauid done him with the hazzard of his life? Vide Chryſoſt. hom. in Pſal. 7. tom. 1.Ps 7How often did God put the life of Saul into Dauids hand? how tender was Dauid of him, notwithſtanding his malice, that the man who brought tydings of his death, receiued preſent death for a reward of ſuch vnwelcome tydings? The like wee ſee in Steuen towards his enemies, who in the midſt of that tempeſt of murdering ſtone-ſhot, which cruelly beat out his braines, could finde in his heart to kneele downe and pray, Lord lay not this ſinne to their charge ffAct. 7.60.Acts 7:60.

All this doth let vsus ſee, that the cauſe why wee cannot louelove an enemie, is not ſo much the p. 252abundance of his hatred, as our want of grace. And therefore now it is a cleare caſe, what fleſh and bloud cannot, grace muſt yeeld vntounto. And take this for a rule: Hee that hath not grace to louelove an enemie, did neuer louelove friend from his heart, for friendſhip ſake, although he dote vponupon him neuer ſo much. Fly his friendſhip, that cannot louelove an enemie; for hee is certainly a hollow hearted graceleſſe friend: if euer thou moue him, hee will remoue thee for euer from his heart.

There be one ſort more whoſe mouthes muſt be ſtopped: and they are ſuch, as thinke no man can be in charitie with them, that rebukes and reproues them. Nay, Loues hand can ſtrike, as well as ſtroake; and ſcourge, as feed; and launce and wound as well as binde vp and heale. LoueLove, p. 253ſaith Bernard, is a good mother, that ſometimes takes vp her children, and whips them, as well as kiſſe them. Piè ſolet ſaeuire, ſine dolo mulcere; patienter nouit iraſci, humiliter indignari ggBern. epiſt. 2. ad Fulcon.: Shee is wont to rage piouſly, as well as ſeeke to pleaſe without deceit; ſhee knowes how to be patiently angry, and humbly frowning. The reaſon we hauehave from Solomon: Open rebuke is better then ſecret louelove. Faithfull are the wounds of a friend; but the kiſſes of an enemie are deceitfull hhPro. 27.4, 5.Prov 27:4Prov 27:5. Dauids humilitie is now out of faſhion, that would giuegive any man leaue to knocke him ſoundly with a plaine admonition; aſſuring himſelfe it could neuer breake his head: and therefore put it in his prayer vntounto God, that he would euer prouide him ſome righteous man to ſmite him iiPſal. 141.5.Ps 141:5continually. He knew well enough, what p. 254many ſince his time hauehave by wofull experience found to be true; that, A flatterer is but a ſecret theefe, that cares for nothing but to get what he can for himſelfe, and ſend the reſt to the deuill. It were cruell pittie, not (with all haſte) to ſnatch a friend out of the fire, for feare of putting ſome member out of ioynt, to ſaue him a burning. And God himſelfe doth not account that, louelove, but deadly hatred, which makes a man forbeare to rebuke his brother plainly, and ſo ſuffer ſinne vponupon him kkLeu. 19.17.Lev 19:17, for want of this dutie of louelove. It is too plaine, they extreamely louelove their ſinnes, that will not endure any man ſhould offer to plucke them from them; or ſo much as ſpeake an ill word againſt them. He that deſires to be cured, layes open his ſore to the ſearching inſtrument; and ſtill calls to his Chyrurgion to p. 255be ſure he goe to the bottome: but he that laps it vp, and keeps it warme, and will let no bodie touch it, is ſure of an vlcer that will rot his whole bodie, if he continue in that daintie fooliſhneſſe, not enduring the ſearching and launcing of it.

To conclude all in charitie, Vſe 2 let this which hath beene ſpoken, make vsus more charitable, ſince it is but our dutie, which all muſt performe, or periſh for euer. Now let vsus begin to try how we can louelove an enemie. It is not in our power, ſaith Chryſoſtome, not to hauehave enemies; but it is in our power not to hate enemies; and it muſt be our endeuour to louelove them. The meanes I ſhall adde to helpe vsus herein, ſhall only be motiues (added to the former) to induce vsus hereto.

1. Conſider, that there is none of vsus all, but would be p. 256glad to be loued of all the men in the world, if we could bring it to paſſe. Now what reaſon can we hauehave to expect this, when we are reſolued to louelove but a few?

2. Remember that we daily treſpaſſe againſt God, more then any can treſpaſſe againſt vsus. And we looke that God ſhould, for all this, louelove and forgiue vsus, and thinke neuer the worſe of vsus. But tis in vaine to expect this at the hands of God, vnleſſe we doe the like to our enemies. Our Sauiour hath often auoucht it, leſt any man ſhould thinke, hee will be better then his word.

3. Conſider that it often happens, that one cruell enemie falls at one time or other into the hands of another, on whom he hath powred moſt contempt. As we ſee in Saul, falling often into Dauids p. 257power: And daily examples of men that come within the reach of their greateſt enemies, that may doe them moſt miſchiefe; and then if they could not formerly finde in their hearts to louelove them, it were vnreaſonable to expect their fauour, and baſe to deſire it.

4. Conſider that while wee louelove not our enemies, we hauehave another at our powles, that does vsus more miſchiefe then all the reſt. The deuill would aske no better aduantage then to ſettle a man in this vncharitable humour. For then hee knowes it an eaſie matter to worke him to any villanie whatſoeuer. We ſee it in Cain, in Saul, and others, that by meanes of this ſinne, were drawne vntounto murther, and all barbarous crueltie. Therefore that Item of Auſtin is worth our obſeruing: Diſce diligere inimicum, ſi vis cauere inimicum: p. 258llAuguſtin. in Pſal. 100.Ps 100: If thou wilt beware thy great enemie, louelove thy little one.

5. Conſider, though it be more comfortable to louelove a friend, yet it is more honourable to louelove an enemie. It is a mans glory to paſſe ouer a tranſgreſſion mmPro. 19.11Prov 19:11, ſaith Wiſdome it ſelfe. Let any man iudge, who behaued himſelfe more honourably, Lamech, or Dauid? This is certaine: He that loues an enemie, gets a greater conqueſt, then he could doe by hating him, though he ſhould cut him in peeces. He that followes his enemie with louelove, will ſtill get ground of him, doe what he can for his heart; and beare away the honour, in the eyes of all that looke on.

6. Laſtly conſider: He that loues an enemie ſhall draw a greater reuenge vponupon his enemie, by his louelove, (if his enemie notwithſtanding his louelove, perſiſt p. 259in his enmitie) then hee could poſſibly doe by any other meanes. This is euident from that of the Apoſtle: Dearely beloued, auenge not your ſelues, but rather giuegive place vntounto wrath; for it is written, vengeance is mine, I will repay, ſaith the Lord nnRo. 12.19.Rom 12:19. He that being wronged, if he can but hauehave patience to leaue the reuenge vntounto God, and goe on in his louelove, ſhall be ſure to hauehave it done to his hand by the Lord himſelfe: who as hee keeps this prerogatiue royall to himſelfe alone, ſo will he ſee that no man ſhall be a loſer that will not preſume to ſnatch Gods owne ſword out of his hand.

Yea the way to load a perſiſting enemie with vengeance is to louelove him with all our hearts. For this will bring the coles of fire vponupon his head by heapes ooVerſ. 20.. And take this to the p. 260vantage: Whereas if thou hadſt not loued him, but ſought to reuenge thy ſelfe vponupon him, thou hadſt grieuouſly ſinned, though he had deſerued as much at thy hands; now that thou loueſt him, he ſhall be met with in another faſhion then thou couldſt hauehave done, with all thy power: and thou ſhalt be free from ſinne in that reuenge, & for thy charity, immortally crowned with glory. He that with all this, will not be moued to louelove an enemie, deſerues to hauehave enemies enow.

FINIS.

End of the text · Cornelius Burges, A Chain of Graces Drawn Out for Reformation of Manners (1622)