2 Peter 1:7

FOr better method of proceeding in the description of this next Grace, let me guide my discourse and your attention through these five particulars. The Connection, Definition, Distinction, Conclusion, Application.

First, for Connection and Dependance, we must consider the reasons why the Apostle joyns immediatly to godlinesse, Brotherly kindnesse. We have three reasons.

1 Because Brotherly kindnesse is the daughter of Godlinesse. He that loves God for his owne sake, will love his brother for Gods sake. Ioh. 21.17. Peter lovest thou mee? feed my lambes. What you have done to these little ones, yee have done to me, Mat. 25. Ille bene agit quae justa sunt, qui novit priùs servare quae pia sunt, Greg. He may best be good to his brother, that hath first learned to be good to his Father. Rivus charitatis ducitur de fonte pietatis. The river of charity springs from the fountaine of piety.

2 Because Brotherly kindnesse is the moderatour of Godlinesse. Some mens piety runnes an impetuous pace; so fast that it forgets to salute their brother by the way. Those two Disciples were so hot for Christ, that they would needs have fire from heaven upon their brethren. As Iudas would have hindred Maries piety by shew of Charity: so the Pharisies overthrew Charity with the shewes of Pietie, Mat. 23.14. They devour widowes houses, and for a pretence make long prayer. God loves not such madde zeale, that so fixeth the eyes on heaven, that it despiseth to looke on their poore brother on earth. Indeed when such an opposition meets us, that either wee must forsake Christ, or our brother; then himselfe teacheth us to leave all, and so follow him. But when there is no such necessity, God is often contented to depart from his owne right, that we may succour our brother. Go learne what that meaneth; I will have mercy and not sacrifice, Matth. 9.13. Mercifull workes to thy brother, are Pro sacrificiis, Heb. 13.16. and Prae sacrificiis, Hos. 6.6. God will forgive the omission of piety, upon good cause of fraternall charity. He will spare the wife from Church to comfort her sicke husband; the mother, to releeve her distressed childe. We have those will runne so fast to a Sermon, that they will not stay to give a poore orphant a penny. The true Catholike hath a catholike care: and sets not the two Tables at variance; both which looke to Gods obedience, as the two Cherubins to the Mercy-seat. I know there is a Great Commandement, and another (but) like unto it, Mat. 22.38. But let not sacrifice turne mercy out of doores, as Sara did Hagar: nor the flames of Zeale consume the moisture of Charitie, as the fire from heaven drunke up the water at Eliahs sacrifice. Godlinesse workes by brotherly kindnesse, Gal. 5.6. No man must looke so high, that he over-looke his brother, Esay 58.3. You fast and mourne, and I regard it not, saith the Lord; because ye exact upon the poore: Pietatem hanc ego nolo; Charitie is the Kings high-way to heaven: Zeale like Cushi runs apace, but love like Ahimaaz, gets first to the King, because it runnes by the way of the plaine, 2 Sam. 18.23. Only that Godly man which is kinde to his brother, comes with best speed to his Maker.

3 Because Godlinesse is proved by brotherly kindnesse; this is our demonstration that we love GOD. With one and the same Charitie we love both GOD and our brother: the difference is in the degrees and respects; God for himselfe, others for him, and in him. There is nothing more easie than to ostent the love of GOD; but the lacke of charitie, is the conviction of hypocrisie, 1 Cor. 13.1. There bee many donations of the Spirit: Though I spake with tongues of men: so many tongues as that divine Poet wrote of Queene Elizabeth:

That Rome, Rhine, Rhone, Greece, Spaine, and Italy; Plead all for right in her nativity.

Yea, of Angels, Si quae sint Angelorum linguae, Ieron. If at least the Angels have any language. Yet if we have not charitie, we are as sounding Brasse or a tinkling Cymball. Like Balaams Asse, that spake to better her master, not her selfe. Or the Sermon-bell that rings others to Church, while it selfe still hangs in the steeple, and heares nothing. Though we had the gift of prophecie; so Balaam, Saul, Caiaphas prophecied; yet wanting Charity; the first loved gold more than God: the second, his lusts more than his obedience: the last condemned IESUS CHRIST. Though we had all knowledge, yet wanting Charity; wee might like the Pharisies, open the doore for others, and not goe in our selves. Without Charity we are nothing; nothing In esse Gratiae, how great soever In esse Naturae, Aquin. Yea, though we gave our bodies to be burned; though we not onely speake but suffer; not doe, but die. Of all sufferings death is the most terrible, of all deaths, Burning. Now Si tradidero, If I give; not by compulsion, but of mine owne accord; as it is said of CHRIST; Tradidit seipsum, Ephes. 5.2. Hee gave himselfe. Si tradidero corpus, If I give my Body: not onely suffer losse of goods, and that is much; Heb. 10.34. To take joyfully the spoiling of our goods: but calamities in our bodie; as the father of lies spake truely in this: Skinne for skinne, yea, all that a man hath, will hee give for his life, Iob 2.4. Si tradidero corpus Meum, if I give My body: not my childes bodie, as Abraham offered Isaac’s, not onely flesh of my flesh, but flesh that is my Flesh. Si tradidero morti; If I give my body to Death, not onely to paine and passion. Yea, not to a naturall death, this law must passe upon all men; but to a violent death. Lastly, to a death so violent, that there is not a greater torment; to be rosted and consumed in the fire; to be burned. Here be many acts of patience, of Pietie; yet if we hate our brother, all is lost. Therefore Stephen, when he died for godlinesse, forgot not brotherly kindnesse. Act. 7.60. Lord lay not this sinne to their charge. As if the want of this would discredit the cause, or endanger the reward. So did other Martyrs, fetching this example from the Head: Father forgive them, for they know not what they doe, Luk. 23.34. Thus necessary is this connexion: 1 Ioh. 2.9. he that saith he is in the light, and hateth his brother, is in darkenesse still. If there could be a godlinesse destitute of this, it should never bee welcome to Christ.

Secondly, for the definition of this Philadelphia; It is a love to the faithfull; to such as professe the same faith with us, and by that faith are adopted heires to the same God, through the brother-hood of the same CHRIST. It is distinguished from charitie by the nearentsse and dearenesse. By nearenesse, I meane not locall, but mysticall: Charitie hath a great latitude, and is like the heaven that covers all: brotherly kindnesse like the sunne that shines upon the one halfe at one. The firmament sends influence to more than the sunne, but the sunne comes nearer to that object it blesseth, than the firmament. By dearenesse, for the bond of nature is not so strong as the bond of Grace. Our creation hath made us friends, and given us amitie: our Redemption hath made us brethren, and given us unitie, Gal. 3.28. We are all on in Iesus Christ. Therefore though we are formerly bound, to doe good to all; yet here by a new bond, especially to them that are of the houshold of faith. Be good to every man, more good to a Christian, most good to a faithfull christian; for thou art tied to him in the bond of the nearest fraternitie.

Consider then here the ground of this Brother-hood, which is the bond of Adoption. Which if it have power to bind God to man, and man to God; then much more to bind man to man. Religion is a binder, Evangelium colligit: the Gospell hath a combining power, to gather into one fold all the sheepe of CHRIST, wandring on the mountaines of the broad earth. Friendship is a great uniter; it knowes no other language but Tuus sum totus; I am wholly thine. It is ready to exclude those possessives, Meum and Tuum, from being any parts of speech, and to drowne all proprietie. Marriage is a great uniter, stronger than friendship, by Gods ordinance: it knowes no other method but composition. Among Pagans it brought two into one lawfull bed: the bride could challenge on her wedding day of the bridegroome; Vbi tu Caius, ego Caia; where you are master, I must be mistresse. Among Christians it goes further; not onely to bring two into one house, but two into one flesh. As God by creation made two of one, so againe by marriage he made one of two. But the principall attractive, congregating, and combining power in the world, to draw together heaven and earth, sea and land, East and West, Iewes and Gentiles; and to make one of two, of ten, of thousands, of all, is the Gospell; the bond of our Christian covenant; which makes us all one in the LORD IESUS. Thus we are compact under the governement of one Lord, tied by the bond of one faith, washed from our sinnes by one layer, nourished by the milke of one Gospell, feasted at the supper of one and the same Lambe, assumed by one and the same spirit, to the Inheritance of one and the same kingdome, and shall bee brought all to one and the same salvation.

In the third place we come to the distinction: there are three sorts of Brethren; by Race, Place, and Grace.

By Race; and: that either by Birth: such as have the same parents; so Iacob and Esau were brethren. Or by bloud; so Abraham and Lot were called brethren, Gen. 13.8. So our blessed Saviour was said to have brethren and sisters, Mark. 6.3. Mary his mother was a pure virgin, as well as after his birth, as before his conception. Hebridius the hereticke abusing that Text, Matth. 1.25. He knew her not, till she had brought forth her first borne son: held that Mary had more children because Christ was called her first borne. But so, Hebr. 1.6. He is called Primogenitus Patris, the first begotten sonne of the Father: yet, Ioh. 3.16. he is Vnigenitus Patris, the oney begotten sonne of his father. So he is called the first borne of his mother, not that she had: any child after him, but because she had none before him. This word [Vntill] onely doth negatively exclude the time past, no wayes affirmatively insinuate the time to come. So Matth. 28.20. I am with you alway, even Till the end of the world: he doth not meane to leave us then, but to bee with us for ever Act. 3.21. The heaven must receive Christ, untill the times of restitution of all things: what no longer? yes, and after that restoring also, 2 Sam. 6.23. Michal had no child untill the day of her death; and it is certaine that she had none afterward. Therefore Iames and Ioses, Iuda and Simon, were Christs brethren Cognatione, by kindred, Gen. 29.15. Laban said unto Iacob; because thou art my brother, &c. Laban was his Master, his Vnkle, his Father, yet he also calls him brother. This is one kind of fraternitie.

By Place, such as are of the same nation, Deut. 17.15. Thou shalt chuse a king from among thy brethren, that is of thy owne nation; not a stranger, Deut. 23.20. unto a stranger thou maiest lend upon usurie, but not unto thy brother, Rom. 9.3. I could wish my selfe separated from Christ, for my brethen, my kinsemen according to the flesh. So all Englishmen are brethren; all in nation, not all in affection. For some of them were so brotherly kind, that they would have powder’d us: and they have left their spawne behind them; that if their power were answerable to their will, they would, in kindnesse, cut all our throates.

By Grace; and this is either common or speciall, that is spirituall; by generation or regeneration. In the former respect all men are brethren: Act. 17.26. God hath made of one bloud all nations of men. We are brothers by the mothers side, they call it the surer side: all our bodies are from the wombe of one earth, returneable to the bowels of one earth. Brothers by the fathers side; all our soules are from heaven, inspired by the breath of one Creator. In the latter respect, wee are all brethren in Christ. By creation wee have a brother-hood with the creatures; so Iob calls the wormes his sisters, Iob 17.14. By renovation we have a brother-hood with the Angels.

You see the kinds of this Fraternitie; let us now come to the fourth point of the method; to draw some conclusions from it. Here consider two things, the necessitie and the practise; wherefore wee must have it, and wherein it consisteth.

The necessitie is great: our Apostle would not have given it a roome among these principall graces, if he had not found it, Et in se dignum, & aplerisque dedignatum; worthy in it selfe, andyet generally neglected. It is worthy in it selfe: that vertue which is ranked with Godlinesse, must needs be honourable. Here behold Gods great goodnesse and mercie; who doth not only provide for his owne glory, but mans good. A man would thinke, so long as he is served by godlinesse, what should he care whether we serve one another with kindnesse? yes; he esteemes no man his servant, that is not his brothers friend: if we be not kind to our brethren, he values not our kindnesse to him. David would little respect the peace-offers of the Ammonites, who had so villanously intreated his servants, 2 Sam. 10. God abhorrs the Israelites chalenge of his paternitie, when they had beaten his servants that demanded his rent, and slew his son. Our Faith, knowledge, temperance, patience, concerne our selves: our Vertue and Pietie, God: onely these two last. Brotherly love and Charitie, hath he put in for men. See his goodnesse: of eight he hath given foure to thy selfe, allowed two for thy brother, and hath reserved but two immediately for himselfe, that owes all. Now albeit this grace be worthy in it selfe, yet we are apt to neglect it: therefore our Apostle in his two Epistles urgeth it foure severall times, 1 Pet. 1.22. Chap. 2.17. Love the brother-hood. Chap. 3.8. Love as brethren; and lastly here in my Text. Saint Paul in his writings thrice, Romans. 12.10. Bekindly affectioned one to another with brotherly love, 1 Thes. 4.9. Hebr. 13.1. Let brotherly love continue. Diverse of the fathers in their severall Apologies highly commended this vertue. This inculcating doth insinuate both the precious nccessitie, and the common disestimation of it. All ages have complained the want of it The Poet wrote long since; Fratrum quoque gratia rara est. The Prophet; Ier. 9.4. Take yee heed every one of his neighbour, and trust yee not in a brother: for every brother will utterly supplant, Ier. 12.6. Even thy brethren, and the house of thy father, have dealt treacherously with thee. Our Saviour; The brother shall betray the brother to death, Mark. 13.12. The Apostle; 1 Cor. 6.8. you doe wrong, and defraud, and that your brethren, Gal. 2.4. He tells them of false brethren, privily comming, &c. He reckoneth it as none of the least exigents he was driven to, to be in perill of false brethren, 2 Cor. 11.26. now what is so frequently taught, at last let it be learned.

Let us come now to the practise, wherein this Philadelphia consisteth; and this we must consider negatively and positively; in non officiendo, in proficiendo. First, what it forbids and debarres, as opposites to it, and murderers of it.

First, contentious litigation, 1 Cor. 6.6. Their is utterly a fault amongst you, that brother goeth to Law with brother. How unnaturall is it, for one hand to strike another. Hath CHRIST made thee friends with God, and wilt thou not be friends with thy brother? Non erit tibi concordia cum Christo, si sit discordia cum christiano. So Abraham intreated Lot; Gen. 13.8. let there be no strife betweene us for we are brethren. So Moses endeavoured to pacifie the two Hebrews, Act. 6.28. Sirs, why doe yee wrong one to another, for yee are brethren? Art thou a christian, and seekest to undoe thy brother? It’s one of the Abominations, which Gods very Soule hateth, Prov. 6.19. But the more busy such devilish engines and Incendiaries are to separate us, the more constantly let us hold together.

Secondly, an inveterate hatred; which is a most degenerate passion; to hate the son of a mans owne mother? As Iosephs brethren hated him, because his father loved him, Gen. 37.4. a fault that cost them deare afterwards. God loves all his children, wilt thou hate him that God loves? My delight is in the Saints, saith that royall Prophet, Psal. 16.3. Let all brother haters know their wretchednesse; he that hateth his brother is in darkenesse. That is miserable enough, to live in darkenesse, 1 Ioh. 2.11. hellish darkenesse: but this is not all; for he lives in death, 1 Iohn 3.15. whosoever hateth his brother, is a murtherer: and a murtherer cannot enter into the kingdome of heaven. So that, whosoever hates another, condemneth himselfe: and is lost in a voluntary bloud-guiltinesse.

Thirdly, even anger it selfe is a traitor to this vertue: for as hatred is a long anger, so anger is a short hatred malice is nothing else but inveterate wrath. Matth. 5.22. The causles anger is in danger of Iudgement. A cholerick disposition is no excuse: for as every man is either a foole or a physician: so every Christian is either a mad-man or a Divine: a mad-man, if he gives his passion the raines, a Divine if he qualifies it. When a railing fellow reviled Pericles all day, and night in the same tune followed him home to his gate: he all this while not returning a word, now commanded one of his servants with a toarch to light the brawler home to his house. Thus did an Ethnicke: therefore if a brother offende upon ignorance, neglect it: if upon infirmitie, forget it: if upon malice, forbeare it: upon what tearmes so ever, forgive it, as thou wouldest be forgiven of God.

Fourthly, oppression is a horrible breach of this Fraternitie. 1 Thes. 4.6. Let no man over-reach or oppresse his brother. Even the Iew that might take usurie of a heathen, might not take it of his brother. Thus our usurers common distinction is taken away: for all Christians are brethren, and I thinke they deale not with Infidells. Vnlesse they helpe themselves thus, that they may take usurie of Christians because themselves are none.

Lastly, a proud dedignation and contempt of their brethren. Psal. 50.20. Thou sittest and speakest against thy brother, thou slanderest thine owne mothers sonne. So the Church complaines, Cant. 1.6. My mothers children were angry with me. Wilt thou despise him that is CHRISTS brother? Is he vile in their eyes whom the Lord Iesus bought so deare? Wee all grow up together a perfect man, unto the measure of the stature of the fulnesse of CHRIST, Eph. 4.13. The poorest soule of this brother-hood must concurre to make up the perfection of CHRIST. Comfort thy selfe thou faithfull spirit: they blush at thy acquaintance, scorne thy companie: but the Lord thinkes himselfe not perfect without thee.

Thus privatively, now positively. This brotherly kindnesse is shewed in reprehending those we love. Non minima pars dilectionis, reprehendere delictum. Levit. 19.17. Thou shalt rebuke thy brother, and not suffer sinne upon him; thou shalt not hate him in thine heart. So that not to rebuke him, is to hate him. Non fratri irascitur, qui peccato fratris irascitur, Aug. He is not angry with his brother, that is angry with the sinne of his brother. Hate not virum but vitium. The best brotherly love is to the soule: love to his body is but the body of love: the soule of love is the love of his soule. Why did David so mourne for Absalom, wishing to have died for him; but in love to his soule? Now much of this love stands in a mild reproofe: so let us live brothers on earth, that wee may for ever live together brothers in heaven; and bee so kind as to helpe forward one anothers salvation. There are many other offices of this brotherly love, but they are no strangers to you; it is enough to have named them. Such as helping their poore estates: for 1 Ioh. 3.17. the love of God is not in him, that hath, and refuseth to give to him that hath not. All are for the brother-hood, but few for their brothers good. Praying for them; this the very first words of the LORDS prayer teacheth us; Our Father; not my father, but our: we desire others should fare as well as our selves. Some only pray for themselves and their families; as the Athenians offered sacrifice for none but themselves, and their neighbours of Chios. But we have all one father; and therefore he that speakes must plead the cause of the rest of his brethren. I pray not for these alone, saith Christ, but for all them, &c. Ioh. 17.20. Pray we for others, others for us, as Christ doth pray for us all.

I come to the last point, that is the application; let this Philadelphia dwell ever among us. There be diverse brother-hoods.

The Papists have their fraternities, yea their paternities, their maternities, and their sister-hoods. Iesuites will not be called Fratres, but Patres; holy fathers. But in meane time they neglect their owne fathers, they must not know them, nor call them so. They say to him that enters their order; Quid tibi cum patre? what hast thou to doe with thy father? thou hast no father but the Pope Quid tibi cum matre? what hast thou to doe with thy mother? Thou hast no mother but the Church of Rome. Quid tibi cum fratribus? what to doe with thy brethren. Thou hast no brethren but these of the same order; or haply the Fryers, &c. Quid tibi cum sororibus? what hast thou to doe with thy sisters? these now are onely the Nunnes. Here’s a brother-hood.

The Schismatickes have a brother-hood, and they hold themselves the onely pure brethren in Christ: but they have ill lucke in it, for no body else holds them so. It seemes they dwell by neighbours that have little cause to love them, who are thus faine to commend themselves. They are so brotherly kind, that they turne charitie quite out of dores. They will feed at your tables, though they will not brother with you; and they have scripture for it; that Elias refused not the meate brought by an uncleane raven. But if all rich men (for those burres sticke to no others) were of my mind, such pure, proud, factious and scornefull brethren should goe seeke their dinners. Albeit they take us for Ravens, I am sure they are no Eliah’s. You shall never come to tast their dishes; and they have Scripture for it, Not to communicate, not to drinke with them that are not their brethren; (they meane) at home, and at their owne cost. He that cannot raile against Church governement, is not a guest for their tables. Every morsell they cut, they wish it were a bishopricke. Here is a brother-hood, but it is a bad one, a mad one. These are Nigri fratres, that love to foote and grime the face of their mother. They are so linked to the fraternitie, that let another man fall into their hands, there is no mercie to be expected. Forfeitures fall to them by providence; and it is the mans unworthinesse for which they undoe him. Impudent wretches, that dare father their wickednesse upon Gods allowance! But they that thus despise the brother-hood of Christians, shall be found no brothers to CHRIST.

Libertines and profane persons have a brother-hood too: but commonly it is an ale-house brother-hood, and their kindred comes in by the pot. And this is no wonder, for bryars and thornes embrace and twine more together than good plants. Saint Peter saies, love brotherly fellowship: but these two, brother-hood and fellowship have ill lucke, they are continually seeking one another, but they seldome meete. For most men are either brothers and not companions, or companions and not brothers. Schismatickes are all for the brother-hood, and nothing for societie: Libertines are all for societie, and nothing for brother-hood. Neither of these doe well asunder, happily well both together.

I might touch upon diverse other brother-hoods brothers of the Rosy-Crosse, Brothers of the Reconciliation, brothers of the Elixar, chiming, cheating, rather couzens than brothers, more foolish than Popish, and more knavish than either. But let them be buried in oblivion, whose very names make a stinke.

If all these have their brotherhoods, let not us Christians bee behind them. We have all one father, Mat. 23.9. Call no man father, for one is your Father in heaven. All one mother Gal. 4.26. Ierusalem above is the mother of us all. All one elder brother Rom. 8.29. Who is the first borne among many brethren. For our Fathers sake, for our mothers sake, for our brothers sake, for our owne sake, let us hold together as brethren I cannot say with Paul, 1 Thes. 4.9. Touching brotherly love, yee need not that I write unto you: for yee your selves are taught of God to love one another. There is two much need, there was never more Saint Iohn, Revel. 3.7. mentions a whole Church, called Philadelphia, brotherly-love Saint Augustine thought it a fit name for all christendome: for how farre so ever beleevers are dispersed, they are all brethren. All are brethren, but wee that live together in one countrey, are twins. It is therefore a most fit name for England and the Lord make England Philadelphiam; that every one of us may love another, and Iesus Christ may love us all.

To brotherly kindnesse, Charitie.] Wee are now gotten to the roofe of this spirituall house, Charitie. This is the highest round of the ladder: there be eight steps, this is the uppermost; as nearest to heaven. It hath a further extent than Philadelphia; that is onely to brethren in the same faith, this is to all, even to our enemies, Matth. 5.44. All men love their friends, but Christians love their enemies, Tertullian. Beatus qui amat te, & amicum in te, & inimicum propter te. Aug. It is greater than faith, and hope, 1 Cor. 13. Faith shall bring in vision, vision shall thrust out faith: Hope shall lead in possession, possession shall cast forth hope. Col. 3.14. Above all things put on Charitie: here are three particulars; the Action, put on: the Affection, the robe of Charitie: the preheminence; Above all. We find a preheminence, if we read Super haec omnia, above all: a necessitie, if we read Ad haec omnia, To these all. Put it on, as either clothes for covering, or armour for desending. It is a good armour against Satans temptations to sinne, or accusations for sinne. Of all men, seldome is any great sinne fastened on the charitable: how should he speed ill, that hath so many prayers! It is a good covering, Iob professes that he had warmed the poore with the fleece of his sheepe, Iob 31.20. That charitie which keepes the poore receivers body warme, keepes the givers soule warmer. Whether it consists in donando, or in condonando: in bearing and forbearing, in case of wrong: in beneficence and giving, in case of need. Put it on: Eccl. 20.30. wisedome and treasures hidden are unprofitable; this must not be hidden as a night-gowne, or closset-robe, but worne: Yea, keepe it on; it must not be a loose garment, soone on and soone off. Charitie, some thinke, is a vesture that will quickly be worne out; therefore they seldome weare it, unlesse it be on high daies, and then they give a little to a collection. But it should be rather like the Israelites clothes in the desart, lasting fortie yeeres. If this grace be wanting, all the former are lost: brotherly love is not, Godlinesse vanisheth, there is no place for Patience, temperance is worthlesse, knowledge is obscured, all Vertue pineth away. Methode. Oh that now your hearts, like those two disciples going to Emaus, had this doctrine of Charitie, burning within you. Here for methods sake consider we the motives to it, and the materialls of it. The motives are deduced from the necessitie, the dignitie, the commoditie, the danger of neglecting it. The necessitie must be considered in respect of God, of our selves.

The necessitie of it in respect of God, appeares by his charging us with it, both in the Law and in the Gospell, Levit. 19.18. Iohn 13.34. But how then does CHRIST calls it a New Commandement. It is answered; vetus ratione veritatis, novum ratione usus. It is old in regard of the truth, new in regard of the use. Papists thinke it too new; they will be brotherly kind to their owne tribe; love none but those that love them. They affect some new things, dethroning of Princes, &c. but not this. Sectaries thinke it too old, they will none of charitie: they love no old thing, but Adams old sinne of disobedience. Poore charitie cannot find a bosome to rest in; it is too new for some, and too old for others. Paul bids us put it on; but some thinke it too costly a garment, and will not become them. The Poet hath a fable, that an old man travelling with his little sonne, and having but one beast betweene them; the father did ride and the child went a foote: then the people exclaimed and said he was an unkind father, who being of able limbes would take his ease and put his tender forme to trudge by him. Hereon he set up his sonne, and went a foote himselfe: then they called him kind dotard, that would let a young boy ride, while his aged father travelled by him. Hearing this, he got up with his sonne, they did both ride: now the people railed on him for an unmercifull man to his beast; saying, they might ride by turnes. Then they lighted both, and would neither ride; now the people began to laugh at them, that both would lead an empty beast, and goe on foote themselves. Lastly when hee saw that nothing could please them, he went and drowned his beast; and loe, now he was derided most of all. This is Charities lucke: the old man tells the young that he ought to be charitable, because he is comming into the world, and hath his fortunes before him. The young man, tells the old, that he ought to bee charitable, because hee is going out of the world; that hee may well spare his clothes that is going to bed. The father and sonne conclude, that if they should both be givers, this were the way to over-load charitie; to make others rich, and themselves beggars. When neither of them gives, but leave charitie emptie, the world curses them for miserable wretches. Lastly, they consent to drowne poore charitie in the gulfe of couetousnesse: and make open profession to the world, that they will not be troubled with such a vertue. Because thou canst not content all men, wilt thou refuse to please God?

The necessitie of it followes, in respect of thy selfe. Things of greatest use should bee of greatest estimation. Thou wouldest know if thou breathest Christian; the signe of it is thy Charitie. This is the pulse of Faith; Saint Iames his demonstration: Iam. 2.18. Shew me thy faith by thy workes. This is the best testification of thy love to God, saith Saint Iohn. True religion must be considered both Quoad extra, and Quoad intra: so it is defined, Iam. 1.27. Pure religion and undefiled before God is this, to visite the fatherlesse and widdowes in their afflictions, and to keepe himselfe unspotted from the world. Here is a description of it; Quid in se, quale in alios. In it selfe it is Religion, a binding qualitie; and hath three proofes: by nature, it is Pure: by qualitie, undefiled: by object, Before God. Now Quoad extra, for the effects; these are two: Innocencie in our selves, Charitie towards others; releeving the widdow and Orphant. Religion is not only contemplative; but the greater part of it, like the Mathematickes, is in demonstration. There can be no assurance to thy soule, that thou art in GODS favour without Charitie. Indeed faith is the life of a Christian; but the breath whereby he is knowne to live, is Charitie, 1 Cor. 13.3. Though I bestow all my goods to feed the poore, and have not charitie, it profiteth me not nothing. But may there be a giving away of our goods to the poore, without charity? Yes; observe in those words five degrees: 1. Si impertiam, it is a good mans part to lend, Psal 37.26. He is mercifull and lendeth: but here though I give; wheras most men open their hands only to take: give, and give freely without expectation of repayment. 2. My own, not anothers: for many will cut large shivers of anothers loafe: but my goods, Eccles. 11.1. Cast thy bread on the waters. 3. All my goods; not a little superfluitie, not a competent portion, no nor yet a great summe; but all, Mat. 19.21. Behold, we have left all, and followed thee. 4. Not to the rich, but to the poore, such as have need, with a discreet election of objects for bounty, Esay 58.7 Breake thy bread to the hungry. 5. To feed the poore, not to feast them; not superfluously, but necessarily. Yet a man may doe all this out of ostentation, curious ambition, or idle prodigality; and not from the internall habite of charity, which is a gracious love to Christ and his members: and the Hoc aliquid, hoc multum, hoc totum nihil est: This somwhat, this much, this all, is nothing at all with God. Thus necessary is Charity, without which Aut non habentur caetera, aut frustra habentur omnia; A man hath nothing in substance, or all things without comfort. A certaine King of Northumberland in that great controversie about Easter; some alleaging for Peter, others for Iohn; bethought himselfe that Peter was the Porter of heaven-gate; therefore resolved to take that side, saying, he would make the Porter his friend, that when he came thither he might be sure to get in. Whatsoever he dreamt of Peter, doe thou by Charity make Christ thy friend: he is Ianua vitae, the doore of everlasting life; he must let thee in, or there is no entrance for thee. Yea make him thy friend, for hee is the Lord of the kingdome. Thus also are the poore made Luke 16.9. thy friends, ready to receive thee into everlasting habitations.

The Dignity followes. It is munus regale; yea, opus divinum, a royall office, a divine practise. Mercy or charity is the sole worke communicable to man with God. The Lord is content to acknowledge himselfe the charitable mans debtor; He hath lent to the Lord, and he will pay him againe, Prov. 19.17. But still this payment is not deserved of man, but conferred of God. It must needs be an excellent thing, that brings God to an acknowledgement. There is an Vsury in the world much applauded, more defended, most of all practised; the very shame of Christendome. It was a shame for a Galatian to be a circumcised Christian: it is more shame for a Christian to be a baptized Iew. It is a Iewish sinne, send it backe to the owners: we trafficke many things, it were a blessed ship that could quite transport Vsury. I will tell you of a lawfull Vsury, (not that the world runs mad upon, but rather runs from) a practise that needs no patron to defend it, it will reward and protect it selfe. Foenerare, non fratri, sed Domino: hae enim usurae regnum, illae gehennam praparant, Chrys. Put forth thy goods for usury to God, not to thy brother: that Vsury shall bring thee a kingdome of peace; the other shall procure thee a place in torment. Below perhaps thou contentest thy selfe with ten in the hundred, above thou shalt have an hundred for one. Now if it be true, that Prov. 22.7. the borrower is a servant to the lender; then by lending to him, in charitie to his, after a sort we have a hand upon God himselfe. And this is the dignitie of charity, the great acceptation with God: so Christ honours it, Matth. 25. Come yee blessed &c. excellent grace, that is so gracious with Christ!

The Commodity of it followes; It secureth all, it encreaseth all, it blesseth all. It secureth all; like an Ambassador by lying Lieger abroad, it makes all safe at home. It deriveth from the poore this prayer; God blesse your store: it deriveth from God this blessing, Psal. 132.15. I will abundantly blesse thy provision. It encreaseth all: it makes friends; praying friends; as they beg of thee, so they beg of God for thee. For a benefactor is a petty creator: thou givest a penny, it is his patrimony. Their devotions are sent up to heaven for thy blessing: and as the Bishop told Monica weeping for her seduced son; Fieri non potest, ut filius istarum Lacrimarum pereat: It cannot be that the son of those teares should ever perish. So be comforted in thy charity. Fieri non potest ut filius istarum precum pereat; It cannot be, that they for whom are sent up so many praiers, should ever perish; it leaves behind thee an everlasting memory; living thou art honoured, dead well reported; Hee hath given to the poore, Psal. 112.9. his righteousnesse endureth for ever. Thus Charity, sayes Chrysostome, is Ars quaestuosissima, the most gainfull art; it is a field sowen, the crop is thine. 2 Cor.9.7. He that sowes bountifully, shall reape bountifully: How bountifully? Christ answers; a measure heapen, and shaken, and prest together, yet running over. It blesseth all: a maine act of piety in the Law was Sacrifice, a maine act of piety in the Gospell is Charity. This is an Evangelicall Sacrifice, with which God is pleased, Heb. 13.16. Now the poore are the altar whereon wee must offer this sacrifice. Charity sanctifies all: Give, and all shall be cleane to you: you shall have new bags, which wax not old, new garments, which shall never be worne out, new gold, which cannot be rusted, Luke 12.33. God is loth thou shouldest lose thy wealth, therefore bids thee trust him with it: Non erit remotius, sed certius; It shal not be further from thee, but surer to thee: The Omnipotent shall keepe it for thee that art impotent: no theefe can breake into heaven, to steale it from thee: it is out of the reach of the most mercilesse oppressour. Thou sayest, I trust in Christ to be saved: now darest thou trust him with that precious jewell, thy soule; and not with thy base worldly trash?

Lastly, the danger of neglecting Charity, is the Curse; Goe yee cursed, you did not releeve me, Mat. 25. If thou being rich wilt not give to the poore, he that is the most Rich will give nothing to thee. Hee that stoppeth his eares at the crie of the poore, shall crie himselfe and not be heard, Prov. 21.13. Shouldest thou not have had compassion on thy fellow servant, as I had pitie on thee? Matth. 18.33. There is judgement mercilesse to the unmercifull, Iam. 2.13. If any man thinke the omission of this dutie to be too severely judged; Chrysostome answers, that as it is a kind of homicide to take away from the poore; and he that doth it is vir sanguinum, a man of bloud. So not to give to the poore is little lesse: for two wayes is a lamp put forth; either by blowing it out, or by not powring oyle into it. He that can save, and will not, kils: so that the very want of charity is murther. This danger will be found great, Matth. 25. they are not arraigned for want of justice, nor for want of wisdome, nor for want of temperance; but for want of Charitie. Now when a scholler is to be opposed for his degree, and but one question to be asked him; if hee knew it before, hee would perfectly study that. We know that one question will then be asked us; it is concerning our Charitie; let us study that throughly, that we may answer it well before the Iudgement-seat of Iesus Christ.

I come from the Motives, to the Materials, wherein this externall and practicall part of Charity consists. They are these; who, what, to whom, whereof, and how.

Who must give charitably: it seemes this charge belongs onely to the rich. 1 Tim. 6.17. Charge them that are rich in this world, &c. There is none simply rich, but God. Crassus thought himselfe not rich, till all Rome was poore to him: yea unlesse Ex fructibus, he could maintaine an armie of fortie thousand men, out of the very revenues and surplusage of his estate. But as Nemo miser nisi comparatus; So none is properly rich, but in regard of the poore. Some thinke they are called Divitiae Iniquitatis, quasi Inequalitatis; The riches of Iniquity, that is, of Inequality: some have more, some lesse: let them that have most, give most; let them that have little, give of that little. A rich Pharisie may give abundantly, but the poore widow must cast in her two mites. A man may be, not Dives in seculo, yet dives in Domino. Luke 12.21. So he is that layeth up treasure for himselfe, and is not rich towards God: Whereas other may be rich in good workes, 1 Tim. 6.18. If there be a willing minde, it is accepted according to that a man hath, not according to that he hath not, 2 Cor. 8.12. Therefore the labouring-man is not priviledg’d from this dutie; Ephes. 4.28. Let him labour with his hands, that he may give to him that needeth. Though he may plead, that wife and children are bills of expences; yet Luke 3.11. Let him that hath two coats, impart to him that hath none: Not one out of a whole wardrobe, but one of two. If thou have little, be not afraid to give according to that little, Tob. 4.8. Thy family shall not want, but be kept warme with the blessing.

What must be given, not words, but deeds: a charitable heart hath a helpfull hand. The good mans charity should dwell, as it is said of the Dutch-mans wit, at his finger-ends. They for exquisite workes, we for mercifull workes. To good deeds onely stands open the gates of Heaven.

To whom extends our charitie; this munificent part of it to the poore. Wee favour and feast those who are recommended to us by their owne greatnesse: Who feasts those that are recommended by CHRIST? Luke 14.14. When thou makest a feast, call the poore, lame, blinde; and thou shalt be blessed, for they cannot recompence thee: but God will, at the resurrection of the just. To doe good to them that doe good to us, Luke 6.33 Such kindnesse a man may take up in the streets of Turkie. But how if they be vagrants and lewd persons? yet be charitable to them, for these reasons: 1. It is better one unworthy creature should receive, than ten worthy should misse. The gracelesnesse of some beggers is too true, but many make this a generall excuse to spare their purses. Thy owne conscience in this is thy best guide. 2. Thy reward is not lost, though thy gift be fallen like good seed upon bad ground. Thy harvest is not in the man, but in Christ; not on earth, but in heaven. As our Saviour said, Luke 10.6. When ye come to an house, say, Peace be to this house. If the Son of Peace be there, your peace shall rest upon it: If not, it shall turne to you againe. So if the poore man be good, thy almes shall doe him good: if not, thy charity shall turne to thee againe. Howsoever the man be evill, yet the Lord is good. The unworthinesse of the receiver, takes not away the reward of the giver. Psal. 35.13. When they were sicke, I humbled my soule with fasting; and my prayer returned into mine owne bosome. I prayed for them, I was heard for my selfe. If thy charitie doe them no good, it shall doe thee good. 3. Dutie bindes us to give obedience to evill Princes, in conscience of GODS ordinance. And as an evill subject serves GOD for his Princes sake, so a good subject serves his Prince for GODS sake. Thus obedience is given, if not Principi, yet Principatui; If not to the Person, yet to the Office. So because GOD commends and commands charitie, wee must give though to evill men: Do homini, non moribus: Wee give to the man, nor to the manners. Hee is a man, his Maker will requite mee: hee is a Christian, I know where to fetch my reward.

Whereof must we give, not evill gotten things, but our owne. Quod dedistis, dicitis; non quod abstulistis. Quaerit Deus dona, non spolia, Ambros. You talke of what you have given, not what you have taken away: GOD requires gifts, not spoiles. As the Iewes bought a burying place for strangers with the bloud of CHRIST: so many build Hospitals for children with their fathers bones. Thus one laughes that receives, but another weepes that loses: And perhaps his imprecations that is impoverished, will come sooner to Gods eares, than his apprecations that is releeued. I would not have one poore mans just curse, for many poore mens good prayers. Iames 5.4. The cryes of the poore against their oppressours, enter into the eares of the Lord of Sabbath. This crie comes from the more sensible soule; not alwayes from the spirit of bitternesse, but from the bitternesse of spirit. When the oppressour hath built his Almes-house, and hopes by their perfunctory devotions to bee admitted to heaven; the curses of the undone wretches knocke him downe to Hell.

Lastly, how we must give, and this may be considered in five circumstances.

1 Cheerefully; As thou hast gotten, give with a cheerefull eye, Eccles. 35.10. A good countenance refresheth the poore mans minde, as well as the almes doth his body. Those liquours of oyle or wine that powre out themselves, and drop of their owne accord and maturitie from their native places, are better than they that are pressed, and squeased out by violence. Give without pressing; the LORD loves a cheerefull giver. This is Duplex eleemosyna; & quia damus, & quia hilariter damus: Chrysost. The good is doubled by cheerefulnesse.

2 Discreetly, not with confusion. Quod quotidic fit, moderatè fiat, Sen. Give so to day, that thou mayest give to morrow. Confine not thy charity to the twelve dayes. The charitable man keepes Christmas all the yeere; gives so at once, that hee may give still: as wee sow the furrow, not by the bushell, but by the handfull,

3 With a right intendment; not for thy glory, but for Gods glory, Chrys. The Pharisaicall giver, Dat sibi, non Domino; gives to himselfe, not to God: hee aimes at his owne praise: what reward can he looke for? Let him pay himselfe.

4 Opportunely: for Quantum morae addis, tantum dono detrahis, Sen. The more delay in giving, the lesse honour in the gift. It is an uncharitable charity, when men will give nothing to the poore, but what they cannot make use of themselves. The mouldinesse gives their bread, the Fly gives their meate, the Moth gives their garments. CHRIST hath not their Superflua, sed reproba: though it be course, let it be wholesome; know thy best things come from Christ.

5 Lastly, before thou give thy goods to the poore, give thy selfe to God. No mans workes can please God, unlesse the person of the worker be first acceptable to him. August. So Cain offered to God Suae non se, his goods not himselfe. Non tua des, & teipsum detineas: doe not afford thy riches, and with-hold thy selfe. Ananias kept backe part of the portion, he had better have given nothing. He could never finde in his heart to bestow his estate on the poore, that denyes to consecrate himselfe to CHRIST. Some pretend that they have given themselves to GOD, but they will not part with any thing of their estates: but the Devill confutes them, Iob 2.4. Thy riches are nothing to thy selfe: spare one, spare both. By charity, give part of thy wealth to the poore, by faith, give thy whole selfe to Christ.

Applicat. Now shall I live to eat the labours of mine owne hands, to see this Sermon performed? I will not flatter you with the worlds age, as man doth himselfe with his: but say, it is old, exceeding old, white haires are upon it. Why? Charitie is cold. Hos. 9.14. Give them, O Lord; what wilt thou give? Give them drie brests and a miscarrying wombe. Wee have drie brests, there is no milke of charitie in them: and a barren or miscarrying wombe, not able to bring forth the comfortable issue of good workes. Charitie is a new commandement, and most men thinke it a new fashion. The Iesuites say we have translated Charitie out of our Bibles: but this is their old figure of lying; we finde it frequently in our Bibles: I would to God neither wee nor they had translated it out of our hearts. The Romist have a Shee-Saint, called Saint Charitie: they beg for her, and get faire Ditions and Additions of patrimonies to her Temple, or rather indeed to themselves. Let me begge for Sancta Charitas, no woman but a divine and heavenly grace, and that not more for her selfes-sake, than for your owne soules. We build great houses, but not for Charitie: many build as Vacia did, a corner for himselfe, desolate places where they may Latere, Seneca. not Vivere. Great men convey their charitie out of the Countrey, in a Caroch up to the Citie: and here contrive it into three or foure inhospitable roomes. Perhaps they keepe solemnely their owne birth-dayes, like Herod: but at Christs Birth-day they are gotten aside. They honour their owne memories, whose lives are not worth a smile: but not his without whom they had better never beene borne. Rapit aula, rapit alea: Yea, with some the chimney of Charitie is made a moveable, and carried in their pockets. Charitie is dead, yet let us mourne for her, though it were us Rachel did for her children, not to be comforted because shee is not. And albeit shee never returne, let us give her a Fare-well; Vale Charitas, Fare-well sweet Charitie. Though wee never see thee againe on earth, wee shall one day meet thee in heaven, and finde thee in the bosome of Iesus Christ.