Philallelpa, or, The grand characteristick whereby a man may be known to be Christ's disciple delivered in a sermon at St. Paul's, before the gentlemen of VVilts, Nov. 10, 1658, it being the day of their yearly feast, by Thomas Pierce ...
The ever blessed Testator (as the Author to the Hebrews doth fitly call him) being now to take his last leave, and having prepar'd them with an assurance that the time of his leaving was at hand, (that so they might ponder what he was speaking,
The ever blessed Testator (as the Author to the Hebrews does fitly call him) being now to take his last leave, and having prepared them with an assurance that the time of his leaving was At hand, (that so they might ponder what he was speaking,
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and lay it up as the speech of a Dying man, ) And being resolv'd not to leave them without some Legacy, some special Token of his Solicitude, both for their present Fortification, and future Blisse,
and lay it up as the speech of a Dying man,) And being resolved not to leave them without Some Legacy, Some special Token of his Solicitude, both for their present Fortification, and future Bliss,
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and being not able to indeare them with a greater expression of His love, then by obliging them strictly to the constant loving of one another, He therefore bequeathed this Royall Precept (as a previous part of their Patrimony, whereby to fit them for all the rest, ) That their reciprocall kindnesse should be like His, that they should all be so affected,
and being not able to endear them with a greater expression of His love, then by obliging them strictly to the constant loving of one Another, He Therefore bequeathed this Royal Precept (as a previous part of their Patrimony, whereby to fit them for all the rest,) That their reciprocal kindness should be like His, that they should all be so affected,
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as they had Him for anJoh. 13. 15. Example, that just as He had been to All, they should be All to one another; for such are the words of the will, in the verse immediatly before my Text,
as they had Him for anJoh. 13. 15. Exampl, that just as He had been to All, they should be All to one Another; for such Are the words of the will, in the verse immediately before my Text,
But then to gain their Acceptance of his Bequeast, and their religious Execution of what he commanded them to observe, He shew'd them the value of such a Legacy, as did obligingly tye them to such a Love.
But then to gain their Acceptance of his Bequeast, and their religious Execution of what he commanded them to observe, He showed them the valve of such a Legacy, as did obligingly tie them to such a Love.
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but in substance, not in hypocrisie, but in deed) ought to endeavour to make it known to all THE WORLD, that they are such. Their light must shine before men, by their Procope and Growth in the SCHOOL of Christ.
but in substance, not in hypocrisy, but in deed) ought to endeavour to make it known to all THE WORLD, that they Are such. Their Light must shine before men, by their procope and Growth in the SCHOOL of christ.
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Mark attentively in the third place, the most important Lesson which here is taught, (and which is now of all Lessons the most worth learning, especially if we reflect on the Originall Occasion of this solemnity, ) by what certain NONLATINALPHABET,
Mark attentively in the third place, the most important lesson which Here is taught, (and which is now of all Lessons the most worth learning, especially if we reflect on the Original Occasion of this solemnity,) by what certain,
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This is deliver'd in the first and the last words of the Text, NONLATINALPHABET, they shall know it even by this, NONLATINALPHABET, If ye beare love to one another.
This is Delivered in the First and the last words of the Text,, they shall know it even by this,, If you bear love to one Another.
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That their Discipleship, if it be reall, will also be eminent and exemplary, so far forth as to be known, and taken notice of by All. The third is this.
That their Discipleship, if it be real, will also be eminent and exemplary, so Far forth as to be known, and taken notice of by All. The third is this.
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And this indeed is the proposition, upon which I have fastned my Meditations, because it is that which suites best with the principal end of our present meeting,
And this indeed is the proposition, upon which I have fastened my Meditations, Because it is that which suits best with the principal end of our present meeting,
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Nor 2ly doth he say, Your Discipleship shall be known as a speciall Secret to very few, but as the Sun in his Meridian, NONLATINALPHABET, All men shall know it.
Nor 2ly does he say, Your Discipleship shall be known as a special Secret to very few, but as the Sun in his Meridian,, All men shall know it.
as your Assembling your selves in the House of Prayer, your crying out Lord Lord, your doingChrysostom. Hom. 71. in Joh. wonders in my name, your being Orthodox in Judgement,
as your Assembling your selves in the House of Prayer, your crying out Lord Lord, your doingChrysostom. Hom. 71. in John wonders in my name, your being Orthodox in Judgement,
I must therefore begin with That Proposition, which is last in Order, but first in Dignity. And which being as the Heart of the whole Body of Christianity, deserves to be (like the Heart in the body of man ) NONLATINALPHABET, The first thing that lives, and the last that dyes in our consideration.
I must Therefore begin with That Proposition, which is last in Order, but First in Dignity. And which being as the Heart of the Whole Body of Christianity, deserves to be (like the Heart in the body of man), The First thing that lives, and the last that dies in our consideration.
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For can there be any thing in the world of greater consequence then this, which gives us a Token whereby to know we have an Interest in Christ? and such a sure token too,
For can there be any thing in the world of greater consequence then this, which gives us a Token whereby to know we have an Interest in christ? and such a sure token too,
and which if you take into your hearts, as well as into your outward eares, will (I doubt not) carry with it that peace of Conscience, which is to all that feed on it, a continuallProv. 15. 15. Feast.
and which if you take into your hearts, as well as into your outward ears, will (I doubt not) carry with it that peace of Conscience, which is to all that feed on it, a continuallProv. 15. 15. Feast.
But because there is hardly any word that is more equivocal than this, I must needs Anticipate an Objection, by shewing what Love it is which our Saviour meant,
But Because there is hardly any word that is more equivocal than this, I must needs Anticipate an Objection, by showing what Love it is which our Saviour meant,
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And to shew you the better what it is, I must first shew you what it is not. For all sorts of men pretend to Love; not only Christians, but the professed Enemies of Christ;
And to show you the better what it is, I must First show you what it is not. For all sorts of men pretend to Love; not only Christians, but the professed Enemies of christ;
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To save a Friend ready to perish, we find Episthenes (in Xenophon ) ready to lay down his life. And such was the love of Artapates to Cyrus Iunior, that he perfectly hated his own life,
To save a Friend ready to perish, we find Episthenes (in Xenophon) ready to lay down his life. And such was the love of Artapates to Cyrus Junior, that he perfectly hated his own life,
Terentius preferr'd the life of Brutus by many degrees before his own. And Valerius tells us of divers servants, who to preserve their masters, destroy'd themselves. What transcendent lovers of one another were Menedemus and Hipsides, Xenoph. NONLATINALPHABET l. 5. p. 446. Cleonymus and Archidamus, In exp. Cyri. l. 5. p. 304. 305. Agasias and Xenophon, Diod. Sicul. l. 16. p. 448. Bagωas and Mentωr, Val. Max. l. 1. c. 8. p. 34. Hippoclides and Polystratus, Tacit. Annal. l. 16. p. 331. Asclepiodotus and Soranus? 'Twere easie to name as many more,
Terentius preferred the life of Brutus by many Degrees before his own. And Valerius tells us of diverse Servants, who to preserve their Masters, destroyed themselves. What transcendent lovers of one Another were Menedemus and hipsides, Xenoph l. 5. p. 446. Cleonymus and Archidamus, In Exp. Cyri l. 5. p. 304. 305. Agasias and Xenophon, Diodorus Sicul. l. 16. p. 448. Bagωas and Mentωr, Val. Max. l. 1. c. 8. p. 34. Hippoclides and Polystratus, Tacit. Annal. l. 16. p. 331. Asclepiodotus and Soranus? 'Twere easy to name as many more,
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Nor do I speak onely of Couples, but of whole Societies and Sects; whose astonishing Love to one another hath rais'd them Monuments in story, which will endure as long as the Sun and Moon.
Nor do I speak only of Couples, but of Whole Societies and Sects; whose astonishing Love to one Another hath raised them Monuments in story, which will endure as long as the Sun and Moon.
Such as the Cimbri and Celtiberians in Valerius Maximus; The friends of Cyrus in Xenophon; The Athenians in Thucydides; The Megal•politans in Polybius; The men of Saguntum and Petellia; The many Societies reckon'd up by Alexander ab Alexandro, who had all things in common of every kind,
Such as the Cimbri and Celtiberians in Valerius Maximus; The Friends of Cyrus in Xenophon; The Athenians in Thucydides; The Megal•politans in Polybius; The men of Saguntum and Petellia; The many Societies reckoned up by Alexander ab Alexander, who had all things in Common of every kind,
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and as well their sufferings, as their injoyments. Insomuch that if one did lose a limb by any accident, all the rest were to cut off theirs, that in every Circumstance of Adversity, they might all be equall and alike.
and as well their sufferings, as their enjoyments. Insomuch that if one did loose a limb by any accident, all the rest were to Cut off theirs, that in every Circumstance of Adversity, they might all be equal and alike.
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Thus there were multitudes of men who lov'd each other unto the Death; And some beyond it, as far as Hell. Yet very far were those Pagans from being known by such love, to have been either the Disciples of Christ or Moses. 'Twas little better than the love of King Perus his Elephant, and other generous beasts, which have expos'd their own lives to save their Riders. There is a naturall kindnesse and Generosity, which is common to men with the meanest Creatures; and so hath nothing of affinity with what is intended in the Text.
Thus there were Multitudes of men who loved each other unto the Death; And Some beyond it, as Far as Hell. Yet very Far were those Pagans from being known by such love, to have been either the Disciples of christ or Moses. 'Twas little better than the love of King Perus his Elephant, and other generous beasts, which have exposed their own lives to save their Riders. There is a natural kindness and Generosity, which is Common to men with the Meanest Creatures; and so hath nothing of affinity with what is intended in the Text.
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Nay if we reflect upon our selves, upon whom the name of Christ is called, we must not imagin we have attain'd unto that excellent Love which is here requir'd,
Nay if we reflect upon our selves, upon whom the name of christ is called, we must not imagine we have attained unto that excellent Love which is Here required,
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because we find (upon inquiry) that we are loving to our friends; or because we have our solemn meetings; or stand fast to one another as drivers on of a design.
Because we find (upon inquiry) that we Are loving to our Friends; or Because we have our solemn meetings; or stand fast to one Another as drivers on of a Design.
so there are many things too which are but the Counterfeits of love, and yet are call'd by that Name, because they look extremely like it. The Devils themselves have their combination, they are still at agreement among themselves,
so there Are many things too which Are but the Counterfeits of love, and yet Are called by that Name, Because they look extremely like it. The Devils themselves have their combination, they Are still At agreement among themselves,
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but 'tis from a principle of Policy, and not of Love. Even Rebells and Schismaticks (the greatest enemies of Church and state) are wont to hold altogether and keep themselves close; but from a principle of Faction, and not of Love. We read of Pilate, and Herod, that they were solemnly made friends; but from a principle of Hatred to an innocent Christ, not of love to one another.
but it's from a principle of Policy, and not of Love. Even Rebels and Schismatics (the greatest enemies of Church and state) Are wont to hold altogether and keep themselves close; but from a principle of Faction, and not of Love. We read of Pilate, and Herod, that they were solemnly made Friends; but from a principle of Hatred to an innocent christ, not of love to one Another.
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but from a principle of Traffick, and not of true Love. The friends of Ceres & Bacchus, have their times of Feasting and Good-fellowship, their times of injoying the Creature-Comforts; but from a principle of loosenesse, and not of Love. Many love the merry meeting, but not the men whom they meet.
but from a principle of Traffic, and not of true Love. The Friends of Ceres & Bacchus, have their times of Feasting and Good-fellowship, their times of enjoying the Creature comforts; but from a principle of looseness, and not of Love. Many love the merry meeting, but not the men whom they meet.
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but from a principle of Nature, and not of Grace. It being a meer self-Love, which makes them so to love others. Nay farther yet, A man may do the very things which are the principall offices and works of Love, for which (not his Love, but) onely his vanity is to be thankt.
but from a principle of Nature, and not of Grace. It being a mere self-Love, which makes them so to love Others. Nay farther yet, A man may do the very things which Are the principal Offices and works of Love, for which (not his Love, but) only his vanity is to be thanked.
He may bestow his whole substance to feed the poor, and yet may perish for want of Love. He may dare to dye a pretended Martyr by giving his body to be burnt, And yet he may be frozen for want of Love. So I collect from the Apostle, 1 Cor. 13. 3.
He may bestow his Whole substance to feed the poor, and yet may perish for want of Love. He may Dare to die a pretended Martyr by giving his body to be burned, And yet he may be frozen for want of Love. So I collect from the Apostle, 1 Cor. 13. 3.
It concerns us therefore to know, what love this is, (having seen what it is not, ) by which a man may be known to be Christs Disciple. And the shortest way to know this, is to reflect a while on the Love of Christ. For such as was his Love to us, such must ours be to Him and to one another. We have his own word for it in the verse immediatly before my Text, and c. 15. v. 10, 12. If ye keep my Commandements, ye shall abide in my love. (v. 10.) And this is my Commandement, that ye love one another,
It concerns us Therefore to know, what love this is, (having seen what it is not,) by which a man may be known to be Christ Disciple. And the Shortest Way to know this, is to reflect a while on the Love of christ. For such as was his Love to us, such must ours be to Him and to one Another. We have his own word for it in the verse immediately before my Text, and c. 15. v. 10, 12. If you keep my commandments, you shall abide in my love. (v. 10.) And this is my Commandment, that you love one Another,
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as that may signifie a part, but to all the whole world without exception, (1 Ioh. 2. 2.) without exception of the ungodly, (Rom. 5. 6.) without exception of enemies, (Rom. 5. 10.) without exception of them that perish, (2 Pet. 2. 1.) And so intensively great was the Love of Christ, that it made him empty himself of glory,
as that may signify a part, but to all the Whole world without exception, (1 John 2. 2.) without exception of the ungodly, (Rom. 5. 6.) without exception of enemies, (Rom. 5. 10.) without exception of them that perish, (2 Pet. 2. 1.) And so intensively great was the Love of christ, that it made him empty himself of glory,
and become of no reputation; it made him a man of sorrowes, and acquainted with grief; indeed an intimate Acquaintance of the most heart-breaking grief, that ever was suffer'd on this side Hell.
and become of no reputation; it made him a man of sorrows, and acquainted with grief; indeed an intimate Acquaintance of the most Heartbreaking grief, that ever was suffered on this side Hell.
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It put him upon the vassallage of washing and wiping his servants feet; It made him obedient unto the Death, and to seek the lives of his Enemies, whilst his enemies sought his; He in order to their safety, as they in order to his Ruine. It made him once our Priest after the order of Aaron, and our Priest for ever after the order of Melchisedeck. For us he descended into Hel; for us he ascended into Heaven; for us he maketh intercession at the right hand of God, Rom. 8. 34.
It put him upon the vassalage of washing and wiping his Servants feet; It made him obedient unto the Death, and to seek the lives of his Enemies, while his enemies sought his; He in order to their safety, as they in order to his Ruin. It made him once our Priest After the order of Aaron, and our Priest for ever After the order of Melchisedeck. For us he descended into Hell; for us he ascended into Heaven; for us he makes Intercession At the right hand of God, Rom. 8. 34.
as his Disciples, might do our utmost to take it out. Our Love must be so extensive, that it must reach even to All; not onely to all our fellow - Disciples, but to all men living upon the Earth;
as his Disciples, might do our utmost to take it out. Our Love must be so extensive, that it must reach even to All; not only to all our fellow - Disciples, but to all men living upon the Earth;
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not onely to those without the pale of the Church, (who do us little or no hurt) even Iewes, Turks, Infidels, and Hereticks, for whom we pray once a year in our English Liturgy;
not only to those without the pale of the Church, (who do us little or no hurt) even Iewes, Turks, Infidels, and Heretics, for whom we pray once a year in our English Liturgy;
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Indeed the Hypocrites of the Synagogue did constraine the word Neighbour to signifie nothing but a Friend; esteeming it Godlinesse, and Zeal, to hate an Enemy. And some there are even in Christendom, who feigning God from all Eternity to have hated more then he loved, think they acquit themselves fairly (and look upon it in themselves as a God-like property) if they are much less inclinable to love then Hatred. They know they need not love more, then the Saviour of the world was pleas'd to dye for;
Indeed the Hypocrites of the Synagogue did constrain the word Neighbour to signify nothing but a Friend; esteeming it Godliness, and Zeal, to hate an Enemy. And Some there Are even in Christendom, who feigning God from all Eternity to have hated more then he loved, think they acquit themselves fairly (and look upon it in themselves as a Godlike property) if they Are much less inclinable to love then Hatred. They know they need not love more, then the Saviour of the world was pleased to die for;
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and that the Scripture-word Neighbour extend's to both; 'twas so extended even by Moses; and so by Solomon; if by Moses and Solomon, much more by Christ; who having first commanded us to love our Enemies, to bless them that curse us, to oblige them that hate us,
and that the Scripture-word Neighbour extend's to both; 'twas so extended even by Moses; and so by Solomon; if by Moses and Solomon, much more by christ; who having First commanded us to love our Enemies, to bless them that curse us, to oblige them that hate us,
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Which is as much as to say, that in the extension of our kindnesse, we must be imitators of God. For so he tells us in the very next words, be ye mercifull as your Father in Heaven is mercifull.
Which is as much as to say, that in the extension of our kindness, we must be imitators of God. For so he tells us in the very next words, be you merciful as your Father in Heaven is merciful.
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And when a Jew askt the Question, Who is my Neighbour? Our Saviour answer'd him by a Parable of a Iew and a Samaritan, not of a Iew and a Iew. Whereby we are given to understand, that all are our Neighbours who stand in Need. Let that need be what it will, A need of our Pardon or our Purse, we must not onely forgive them in case they reduce us to want of Bread, but we must give them our Bread too, in case they want it. We must pray for them,
And when a Jew asked the Question, Who is my Neighbour? Our Saviour answered him by a Parable of a Iew and a Samaritan, not of a Iew and a Iew. Whereby we Are given to understand, that all Are our Neighbours who stand in Need. Let that need be what it will, A need of our Pardon or our Purse, we must not only forgive them in case they reduce us to want of Bred, but we must give them our Bred too, in case they want it. We must pray for them,
so discourteously complaisant, as to suffer their sins to be upon them without disturbance, but must rather oblige them with our rebukes; lest for want of such favours they go down quietly to destruction. For so run's the precept, Thou shalt not hate thy brother in thy heart, (on the contrary) thou shalt in any wise rebuke thy brother,
so discourteously complaisant, as to suffer their Sins to be upon them without disturbance, but must rather oblige them with our rebukes; lest for want of such favours they go down quietly to destruction. For so run's the precept, Thou shalt not hate thy brother in thy heart, (on the contrary) thou shalt in any wise rebuke thy brother,
And from hence we are to argue à minori ad majus. For if our Love must thus extend to Enemies, how much more to such as are friends? friends to our persons, and to our God too? The love of Ch•ist had degrees, & so must ours. As the Apostle tells concerning Christ, he is the Saviour of all, but especially of them that believe (1 Tim. 4. 10.) so the same Apostle doth also tell us of our selves, we must do good unto All men,
And from hence we Are to argue à minori ad Majus. For if our Love must thus extend to Enemies, how much more to such as Are Friends? Friends to our Persons, and to our God too? The love of Ch•ist had Degrees, & so must ours. As the Apostle tells Concerning christ, he is the Saviour of all, but especially of them that believe (1 Tim. 4. 10.) so the same Apostle does also tell us of our selves, we must do good unto All men,
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but especially to them who are of the houshold of faith (Gal. 6. 10.) And even of those that are faithfull, a primary care is to be taken for them that are of our own Country. It was not onely for Gods sake that David was kind unto Ierusalem, but for his Brethren and Companions sake he prayed to God for her,
but especially to them who Are of the household of faith (Gal. 6. 10.) And even of those that Are faithful, a primary care is to be taken for them that Are of our own Country. It was not only for God's sake that David was kind unto Ierusalem, but for his Brothers and Sodales sake he prayed to God for her,
unlesse his Countrymen might have it, as well as He. Nor was the passion of St. Paul inferiour to it, who for the love he bare unto His Countrymen, whom he calls his brethren and kinsmen according to the flesh, was ready to wish himself accursed, and utterly cut off from the body of Christ. (Rom. 9. 2 ▪) As if he car'd not what became of him,
unless his Countrymen might have it, as well as He. Nor was the passion of Saint Paul inferior to it, who for the love he bore unto His Countrymen, whom he calls his brothers and kinsmen according to the Flesh, was ready to wish himself accursed, and utterly Cut off from the body of christ. (Rom. 9. 2 ▪) As if he cared not what became of him,
To a man that is born in Iudea, A good Samaritan ought to be dearer, then a cruel Iew. St. Paul, and the Christians of Thessalonica, were never used with more rigour,
To a man that is born in Iudea, A good Samaritan ought to be Dearer, then a cruel Iew. Saint Paul, and the Christians of Thessalonica, were never used with more rigour,
then by the men of their own Countrey. And our Saviours words are very remarkable, that except it be in ▪ his own Countrey, a Prophet is never without honour, (Mat. 13. 57.) But let him be in his own Countrey and he hath no honour at all, (John 4. 44 ▪) Christ himself had least there; and there he did the fewest Miracles; but that he did not more there then in other places, the only Cause was their unkindness.
then by the men of their own Country. And our Saviors words Are very remarkable, that except it be in ▪ his own Country, a Prophet is never without honour, (Mathew 13. 57.) But let him be in his own Country and he hath no honour At all, (John 4. 44 ▪) christ himself had least there; and there he did the fewest Miracles; but that he did not more there then in other places, the only Cause was their unkindness.
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This is therefore the firmest Bond whereby to hold us together in peace and love, not that we are of one Countrey, but that we are of one Christ; And can say of our selves, with better reason,
This is Therefore the firmest Bound whereby to hold us together in peace and love, not that we Are of one Country, but that we Are of one christ; And can say of our selves, with better reason,
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then it was anciently said of the Lomnini, That in all our bodies there is no more then one soul; or (to express it with St. Paul ) that we have all but one Faith, one Baptisme, one Spirit, one Lord, one God and Father of all, who is above all,
then it was anciently said of the Lomnini, That in all our bodies there is no more then one soul; or (to express it with Saint Paul) that we have all but one Faith, one Baptism, one Spirit, one Lord, one God and Father of all, who is above all,
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(Eph. 4. 4, 5, 6.) If we will manifest to the world, and prove convincingly to our selves, that we are really the Followers and Friends of Christ, It must be by a burning and shining Love. A love of men, and not of God only. And a Love of men it must be, in which the true Love of God is not excluded, but presuppos'd. Not a love of our selves only, (condemn'd so much by the Apostle) but a Love of others as our selves;
(Ephesians 4. 4, 5, 6.) If we will manifest to the world, and prove convincingly to our selves, that we Are really the Followers and Friends of christ, It must be by a burning and shining Love. A love of men, and not of God only. And a Love of men it must be, in which the true Love of God is not excluded, but presupposed. Not a love of our selves only, (condemned so much by the Apostle) but a Love of Others as our selves;
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or Love-Feast indeed, (such as •ith which the blessed Apostles did once adorn both the Doctrine and the Discipleship of Christ, ) It must be NONLATINALPHABET, Love interchanged with one another.
or Love-Feast indeed, (such as •ith which the blessed Apostles did once adorn both the Doctrine and the Discipleship of christ,) It must be, Love interchanged with one Another.
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The chiefest requisites of our Love must be Sincerity and Fervour. As St. Paul speaks to the Romans, we must be kindly affectioned one towards another, so as our lov• may be brotherly, and without dissimulation.
The chiefest requisites of our Love must be Sincerity and Fervour. As Saint Paul speaks to the Roman, we must be kindly affectioned one towards Another, so as our lov• may be brotherly, and without dissimulation.
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as is a Testimony and proof of our reall Discipleship under Christ, The same mind will be in us which was in Christ Iesus (Phil. 2. 5.) And if so, we shall be ready to stoop (as he did) to the meanest offices of love,
as is a Testimony and proof of our real Discipleship under christ, The same mind will be in us which was in christ Iesus (Philip 2. 5.) And if so, we shall be ready to stoop (as he did) to the Meanest Offices of love,
if the same mind be in us which was in Christ Jesus, (as the Apostle tells us it ought to be) our love will be so intensive, as to make us lay down our lives for the Brethren.
if the same mind be in us which was in christ jesus, (as the Apostle tells us it ought to be) our love will be so intensive, as to make us lay down our lives for the Brothers.
then what was so frequently exacted under the paedagogie of Moses, our Saviour would certainly have said, An old Commandement I give unto you, it having been said to them of old, Thou shalt love thy Neighbor as thy self, Levit. 19. 18. But here he calls it a new Commandement; which we cannot imagine he would have done, had there been nothing in its subject but what was old. No, he might very well call it a New Commandement, not only for that reason, (which I find given by St. Austin ) because it prescribes us such a love,
then what was so frequently exacted under the pedagogy of Moses, our Saviour would Certainly have said, an old Commandment I give unto you, it having been said to them of old, Thou shalt love thy Neighbour as thy self, Levit. 19. 18. But Here he calls it a new Commandment; which we cannot imagine he would have done, had there been nothing in its Subject but what was old. No, he might very well call it a New Commandment, not only for that reason, (which I find given by Saint Austin) Because it prescribes us such a love,
no doubt I may say, as old as Adam. But because he added [ a Sicut Ego ] that we must love one another, even as he hath loved us, (which was with such a new Love,
no doubt I may say, as old as Adam. But Because he added [ a Sicut Ego ] that we must love one Another, even as he hath loved us, (which was with such a new Love,
as till he came into the world, was never heard of,) he had reason to call it a New Commandement. For although St. Iohn saith, Brethren, I write no New Commandement, but an old Commandement which ye had from the beginning, yet he meanes no more by that word,
as till he Come into the world, was never herd of,) he had reason to call it a New Commandment. For although Saint John Says, Brothers, I write no New Commandment, but an old Commandment which you had from the beginning, yet he means no more by that word,
then the first beginning of Christianity, which was with the preaching of the Gospel by Iesus Christ. Remember therefore (I beseech you) what Love this is, which is the Badge and Cognisance of our profession;
then the First beginning of Christianity, which was with the preaching of the Gospel by Iesus christ. remember Therefore (I beseech you) what Love this is, which is the Badge and Cognisance of our profession;
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the mark of difference betwixt the Sheep and the Goats, and which is not exacted from Men as Men, but from Christians as they are Christians. We must not love as They do, who corrupt one another (as S ▪ Austin speaks) with a meerly seditious or schismaticall Love;
the mark of difference betwixt the Sheep and the Goats, and which is not exacted from Men as Men, but from Christians as they Are Christians. We must not love as They do, who corrupt one Another (as S ▪ Austin speaks) with a merely seditious or Schismatical Love;
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nor must we love as They do, who only love one another for filthy Lucre; much less as They do, who love one another for filthy Lust; Nor must we love as They do, whose love consisteth only in this, that they agree in the hatred of some third Party; Nor must we only love as They do, who love one another as they are Men only, that is,
nor must we love as They do, who only love one Another for filthy Lucre; much less as They do, who love one Another for filthy Lust; Nor must we love as They do, whose love Consisteth only in this, that they agree in the hatred of Some third Party; Nor must we only love as They do, who love one Another as they Are Men only, that is,
as they are sociable and civill Creatures. But we must love one anothher as benig Lovers of God, and as being such whom God loves; as being Children of the Highest, and younger Brothers of our Redeemer,
as they Are sociable and civil Creatures. But we must love one anothher as benig Lovers of God, and as being such whom God loves; as being Children of the Highest, and younger Brother's of our Redeemer,
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as being all made Consorts of the very same Hope, and all Co-heirs of the very same Kingdome. Our Love must imitate the manner and the Degree of Christs Love.
as being all made Consorts of the very same Hope, and all Coheirs of the very same Kingdom. Our Love must imitate the manner and the Degree of Christ Love.
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For we must venture our Lives for the good of others, and even in spight of all Dangers which may happen to the Body, we must own, and propagate, and defend the Doctrines of the Gospel, which is the most we can do for the good of other mens Souls; and that which makes us most like a Saviour. The Gospel (I may say) is the Christian Scool, thither it is we go to learn, Christ is the Master of it in chief; All Christians are Schoolfellows, or Condisciples. The Love I have hitherto described is the highest Lesson which there is taught. Those Titular Christians who do not attain to this Love, are so many Dunces and Truants, fit to be turn'd out of the School. It is indeed a hard Lesson, for us to love one another even as Christ hath loved us; a Lesson only to be found in the School of Christ.
For we must venture our Lives for the good of Others, and even in spite of all Dangers which may happen to the Body, we must own, and propagate, and defend the Doctrines of the Gospel, which is the most we can do for the good of other men's Souls; and that which makes us most like a Saviour. The Gospel (I may say) is the Christian Scool, thither it is we go to Learn, christ is the Master of it in chief; All Christians Are Schoolfellows, or Condisciples. The Love I have hitherto described is the highest lesson which there is taught. Those Titular Christians who do not attain to this Love, Are so many Dunces and Truants, fit to be turned out of the School. It is indeed a hard lesson, for us to love one Another even as christ hath loved us; a lesson only to be found in the School of christ.
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But yet how Difficult soever, it is not impossible to be learn't. For God is faithfull, and expects not to reap, but after the measure that he hath sown; He will not suffer us to be tempted above what we are able.
But yet how Difficult soever, it is not impossible to be learnt. For God is faithful, and expects not to reap, but After the measure that he hath sown; He will not suffer us to be tempted above what we Are able.
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And therefore let us not despaire of getting the Mastery over our Lesson; For we are all NONLATINALPHABET, (as St. Paul speaks to the Thessalonians) immediatly taught it by God himself.
And Therefore let us not despair of getting the Mastery over our lesson; For we Are all, (as Saint Paul speaks to the Thessalonians) immediately taught it by God himself.
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as Christ requires, the fewer words will suffice to make it as clear as the Sun at Noon, that by this we must be known to be Christs Disciples. For such a Love as This is, is the fulfilling of the Law.
as christ requires, the fewer words will suffice to make it as clear as the Sun At Noon, that by this we must be known to be Christ Disciples. For such a Love as This is, is the fulfilling of the Law.
So saith the Law-giver himself, Mat. 22. 40. and so his principal Apostle, Rom. 13. 8, 9, 10. where he speaks of Love in a Christian, as Demosthenes did of Pronunciation in an Orator. As if it were not only the first Thing,
So Says the Lawgiver himself, Mathew 22. 40. and so his principal Apostle, Rom. 13. 8, 9, 10. where he speaks of Love in a Christian, as Demosthenes did of Pronunciation in an Orator. As if it were not only the First Thing,
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He that loveth another hath fulfilled the Law (v. 8.) All the Commandments of the Law are comprehended even in this, Thou shalt love thy Neighbour as thy self (v. 9.) Love worketh no evil to his Neighbour,
He that loves Another hath fulfilled the Law (v. 8.) All the commandments of the Law Are comprehended even in this, Thou shalt love thy Neighbour as thy self (v. 9.) Love works no evil to his Neighbour,
therefore Love is the fulfilling of the Law (v. 10.) Three times in a breath, without so much as a Parenthesis, love is reckon'd to be the Pandect of all things requisite to make a Saint.
Therefore Love is the fulfilling of the Law (v. 10.) Three times in a breath, without so much as a Parenthesis, love is reckoned to be the Pandect of all things requisite to make a Saint.
On those two Hinges the very Door of Salvation doth seem to turn. For on those two Precep-s hang all the Law and the Prophets, (Mat. 22. 40.) But St. Paul hath reduced them all to One. For thus he speaks to the Galatians, All the Law is fulfilled in one word,
On those two Hinges the very Door of Salvation does seem to turn. For on those two Precepts hang all the Law and the prophets, (Mathew 22. 40.) But Saint Paul hath reduced them all to One. For thus he speaks to the Galatians, All the Law is fulfilled in one word,
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The reason is, because the Love of our Neighbour (in the high Degree I here speak of) doth carry along with it, the Love of God: Either of them (saith Austin ) is inferr'd by either;
The reason is, Because the Love of our Neighbour (in the high Degree I Here speak of) does carry along with it, the Love of God: Either of them (Says Austin) is inferred by either;
for if we really love God, we shall obey him when he commands us to love our Neighbour, and if we really love our Neighbour, it is for the Love which we beare to God. Observe the Logick, by which St. Iohn argues both backward and foreward.
for if we really love God, we shall obey him when he commands us to love our Neighbour, and if we really love our Neighbour, it is for the Love which we bear to God. Observe the Logic, by which Saint John argues both backward and forward.
By this we know we love the Children of God, when we love God, and keep his Commandements, 1 Jo. 5. 2. There he argues from the first Table to the second. Now observe how he argues from the second to the first, and that two waies, both in the Negative and the Affirmative. In the Negative thus;
By this we know we love the Children of God, when we love God, and keep his commandments, 1 John 5. 2. There he argues from the First Table to the second. Now observe how he argues from the second to the First, and that two ways, both in the Negative and the Affirmative. In the Negative thus;
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He that loveth not his Brother whom he hath seen, how can he love God whom he hath not seen? 1 Jo, 4. 10. He that shutteth up his Bowels of Compassion from his brother,
He that loves not his Brother whom he hath seen, how can he love God whom he hath not seen? 1 John, 4. 10. He that shutteth up his Bowels of Compassion from his brother,
Hence you see it is evident, There is not a clearer Demonstration of our loving God with all our hearts, then the loving our Neighbour as our selves. From whence it follows, that every sin must needs argue some want of Love. For if against the first Table, it is through a want of some love to God. And if against the second, it must needs be for want of some love to Men. Again, it follows on the contrary, that where Love is perfect and entire, no Commandement can be broken.
Hence you see it is evident, There is not a clearer Demonstration of our loving God with all our hearts, then the loving our Neighbour as our selves. From whence it follows, that every sin must needs argue Some want of Love. For if against the First Table, it is through a want of Some love to God. And if against the second, it must needs be for want of Some love to Men. Again, it follows on the contrary, that where Love is perfect and entire, no Commandment can be broken.
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And so by consequence we shall honour all our Parents and Superiors, whether publick, or private, Ecclesiasticall, or Civill. Then for the Neighbour who is equall, or in any degree inferiour to us, we shall be sure not to injure him in any kind.
And so by consequence we shall honour all our Parents and Superiors, whither public, or private, Ecclesiastical, or Civil. Then for the Neighbour who is equal, or in any degree inferior to us, we shall be sure not to injure him in any kind.
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From whence it follows, we shall not kill; (for that were to injure him in his Life. ) Nor commit Adultry; (for that were to injure him in his Wife. ) Nor steal or Plunder; ) for that were to injure him in his Goods. ) Nor bear false Witness; (for that were to injure him in his good Name. ) And as we shall not thus injure him either in Deed, or in Word, so if we love him as our selves, or as Christ lov'd us, we shall not do him any injury, no not so much as in our Thoughts; we shall not covet, or be desirous of any thing that is our Neighbours.
From whence it follows, we shall not kill; (for that were to injure him in his Life.) Nor commit Adultery; (for that were to injure him in his Wife.) Nor steal or Plunder;) for that were to injure him in his Goods.) Nor bear false Witness; (for that were to injure him in his good Name.) And as we shall not thus injure him either in Deed, or in Word, so if we love him as our selves, or as christ loved us, we shall not do him any injury, no not so much as in our Thoughts; we shall not covet, or be desirous of any thing that is our Neighbours.
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And so I hope by this time, we are all of one minde, as touching ths Grand Characteristick by which we are to be known to be Christ 's Disciples; The peculiar Note of Distinction, by which we are taken from out the world,
And so I hope by this time, we Are all of one mind, as touching this Grand Characteristic by which we Are to be known to be christ is Disciples; The peculiar Note of Distinction, by which we Are taken from out the world,
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First for the Gentiles, ye may know the Disciples of Zoroastres, by their belief of two gods, and their incestuous wedlocks. Ye may know the Disciples of the Brachmans, by their unparall'd self-denials in food and rayment. Ye may know the Disciples of Pythagoras, by their Reverence to the numbers of four and seven. And the Disciples of Plato, by their fancifull Idaea's in the concave of the Moon. And the Disciples of Zeno, by their Dreams of Apathie and Fate. And the Disciples of Mahomet, as well by the filthiness of their paradise, as by their desperate Tenet of God 's Decrees. And then for the Iews, ye may know the Disciples of the Scribes, by their Traditional corruptions and their expositions of the Law. Ye may know the Disciples of the Pharisees, by their Form of godliness, and their appearing righteous unto men. Ye may know the Disciples of the Sadducees, by their denial of Providence and their dis-belief of the Resurrection. Ye may know the Disciples of the Esseni, by their overstrict Sabbatizing. And the Disciples of the Nazarites, by their abstinence from the flesh of all living creatures. And the Disciples of the Hemerobaptists, by their every day washings from Top to Toe.
First for the Gentiles, you may know the Disciples of Zoroaster, by their belief of two God's, and their incestuous wedlock's. You may know the Disciples of the Brachmans, by their unparalled self-denials in food and raiment. You may know the Disciples of Pythagoras, by their reverence to the numbers of four and seven. And the Disciples of Plato, by their fanciful Idaea's in the concave of the Moon. And the Disciples of Zeno, by their Dreams of Apathy and Fate. And the Disciples of Mahomet, as well by the filthiness of their paradise, as by their desperate Tenet of God is Decrees. And then for the Iews, you may know the Disciples of the Scribes, by their Traditional corruptions and their expositions of the Law. You may know the Disciples of the Pharisees, by their From of godliness, and their appearing righteous unto men. You may know the Disciples of the Sadducees, by their denial of Providence and their disbelief of the Resurrection. You may know the Disciples of the Essenes, by their overstrict Sabbatizing. And the Disciples of the nazarites, by their abstinence from the Flesh of all living creatures. And the Disciples of the Hemerobaptists, by their every day washings from Top to Toe.
Ye may know the Disciples of Iohn the Baptist, by their remarkable Fastings, and other Austerities of Life. But by this shall all men know that ye are all the Disciples of Iesus Christ, If ye love one another,
You may know the Disciples of John the Baptist, by their remarkable Fastings, and other Austerities of Life. But by this shall all men know that you Are all the Disciples of Iesus christ, If you love one Another,
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Whilst I am thinking what proper Uses are to be made of this Scripture, the words of St. Paul which he writ to Timothy do straight occur to my remembrance;
While I am thinking what proper Uses Are to be made of this Scripture, the words of Saint Paul which he writ to Timothy do straight occur to my remembrance;
for Correction, for Instruction in righteousness, that the man of God may be furn•shed unto all good works, 2 Tim. 3. 16, 17. Were there no other Scripture,
for Correction, for Instruction in righteousness, that the man of God may be furn•shed unto all good works, 2 Tim. 3. 16, 17. Were there no other Scripture,
First, it is profitable for Doctrine, because it teacheth such as are ignorant, the true importance of Christianity, which doth not consist (as some would have it) in our being born of godly Parents, believing the History of the Gospel, making profession of zeal to Christ, posting up and down from Sermon to Sermon, making many and long prayers, or whatsoever is comprehended under the Form of Godliness, that is, the Image, the Picture, the Counterfeit of Devotion, (as the word in the Original doth very naturally import, 2 Tim. 3. 5.) For many profess to know God, who in their works deny him .
First, it is profitable for Doctrine, Because it Teaches such as Are ignorant, the true importance of Christianity, which does not consist (as Some would have it) in our being born of godly Parents, believing the History of the Gospel, making profession of zeal to christ, posting up and down from Sermon to Sermon, making many and long Prayers, or whatsoever is comprehended under the From of Godliness, that is, the Image, the Picture, the Counterfeit of Devotion, (as the word in the Original does very naturally import, 2 Tim. 3. 5.) For many profess to know God, who in their works deny him.
And so 'tis call'd by the Apostle, 1 Tim. 5. 8. Christianity doth not consist then in such a sanguin presumption, as some call Faith; in such a carnal security, as some call Hope; in such a parcel of fair words, as some call Charity; in such a worldly sorrow, as some call Repentance: But it consist's in such a Faith, as worketh by Love; in such a Hope, as doth cleanse and purifie; in such a Charity, as worketh no ill to his neighbour;
And so it's called by the Apostle, 1 Tim. 5. 8. Christianity does not consist then in such a sanguine presumption, as Some call Faith; in such a carnal security, as Some call Hope; in such a parcel of fair words, as Some call Charity; in such a worldly sorrow, as Some call Repentance: But it consist's in such a Faith, as works by Love; in such a Hope, as does cleanse and purify; in such a Charity, as works no ill to his neighbour;
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but is (on the contrary) the fulfilling of the Law; and in such a Repentance, as shew's it self by amendment, and change of life, bringing forth fruits meet for Repentance. Whatever some Mockers are wont to say;
but is (on the contrary) the fulfilling of the Law; and in such a Repentance, as shew's it self by amendment, and change of life, bringing forth fruits meet for Repentance. Whatever Some Mockers Are wont to say;
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we finde by the Tenor of the Gospel, that a material part of Godliness is moral honesty. The chief ingredients in a Christians life, are acts of Iustice, and works of Mercy; than which there was nothing more conspicuous in the life of Christ. The second Table is the touchstone of our obedience unto the first. Our chiefest duty towards God, is our duty towards our Neighbour. God will have Iustice and Mercy to be performed to one another, before he accept's of any sacrifice which can be offer'd unto himself. For what saith our Saviour? If thou bring thy gift to the Altar, and there remembrest that thy Brother hath ought against thee, leave there thy gift before the Altar,
we find by the Tenor of the Gospel, that a material part of Godliness is moral honesty. The chief ingredients in a Christians life, Are acts of justice, and works of Mercy; than which there was nothing more conspicuous in the life of christ. The second Table is the touchstone of our Obedience unto the First. Our chiefest duty towards God, is our duty towards our Neighbour. God will have justice and Mercy to be performed to one Another, before he accept's of any sacrifice which can be offered unto himself. For what Says our Saviour? If thou bring thy gift to the Altar, and there Rememberest that thy Brother hath ought against thee, leave there thy gift before the Altar,
And as for Doctrin, so also for Reproof. Because it serves to convince us of the small proportion of Christianity, which is to be found among'st men who are commonly call'd Christians. How much there is of the word, and how little of the thing. When the son of man cometh shall he find Faith on the Earth? Yes, store of that Faith, which will ever be common to men with Devils. But when the Son of man cometh, shall he finde Iustice, shall he finde Mercy, shall he finde Love upon the Earth? shall he finde that Faith which worketh by Love? and which worketh by such a Love,
And as for Doctrine, so also for Reproof. Because it serves to convince us of the small proportion of Christianity, which is to be found amongst men who Are commonly called Christians. How much there is of the word, and how little of the thing. When the son of man comes shall he find Faith on the Earth? Yes, store of that Faith, which will ever be Common to men with Devils. But when the Son of man comes, shall he find justice, shall he find Mercy, shall he find Love upon the Earth? shall he find that Faith which works by Love? and which works by such a Love,
how frequent a thing is it, for Christians to persecute their fellow-Christians, and then to reckon it as the character of their Discipleship under Christ? As if they read the Text backwards, or understood it by an Antiphrasis, supposing Christ had meant thus, By this shall all men know that ye are my Disciples, if ye Hate one another.
how frequent a thing is it, for Christians to persecute their fellow-Christians, and then to reckon it as the character of their Discipleship under christ? As if they read the Text backwards, or understood it by an Antiphrasis, supposing christ had meant thus, By this shall all men know that you Are my Disciples, if you Hate one Another.
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Will it not be a very sad, and a shamefull thing, if Iewes and Gentiles shall rise in judgement against a great part of Christendom, whilest Christendom shall justifie both Iewes and Gentiles? First for the Jewes, they are so much at unity amongst themselves, that however covetous in their particulars,
Will it not be a very sad, and a shameful thing, if Iewes and Gentiles shall rise in judgement against a great part of Christendom, whilst Christendom shall justify both Iewes and Gentiles? First for the Jews, they Are so much At unity among themselves, that however covetous in their particulars,
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They suffer not the needy to goe without his relief, nor the Captive without his ransom. Nay the Esseni (amongst the Jewes) had all things in common; and, living Virgins themselves, bestow'd their cost and their care in breeding other folks children.
They suffer not the needy to go without his relief, nor the Captive without his ransom. Nay the Essenes (among the Jews) had all things in Common; and, living Virgins themselves, bestowed their cost and their care in breeding other folks children.
Whilest some of the Heathens do love their Enemies, were it not well if some Christians would love their Friends? What a scandal is it (at this day) to the Disciples of Mahomet (that grand Impostor) that the Spirit of Division should seem to reign, more amongst Christians then amongst them? Nay are there not many great Potentates, who professe to be the followers and friends of Christ,
Whilst Some of the heathens do love their Enemies, were it not well if Some Christians would love their Friends? What a scandal is it (At this day) to the Disciples of Mahomet (that grand Impostor) that the Spirit of Division should seem to Reign, more among Christians then among them? Nay Are there not many great Potentates, who profess to be the followers and Friends of christ,
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and yet are ready (at any rate) to buy peace of the Turk, to the end that they may break it with one another? Or (not to go so far from home) how little is there of Christianity,
and yet Are ready (At any rate) to buy peace of the Turk, to the end that they may break it with one Another? Or (not to go so Far from home) how little is there of Christianity,
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except the syllables and the sound, even in that part of Christendom, where Christ is most talkt of? Amongst the many who are followers of the name of Christ,
except the syllables and the found, even in that part of Christendom, where christ is most talked of? among the many who Are followers of the name of christ,
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how few are followers of his Example? how far are they from giving all to the poor, who grind their faces as it were meal, and eat them up as it were Bread? how unlikely are they to iudure the bearing of the Crosse, who lay it so heavily upon other mens shoulders? how do they leave all and follow Christ, who take away all from them that follow him? How do they wrestle against powers and principalities, who flatter and syncretize with every thing that is mightiest? How doe they abstain from all appearance of evil, who have nothing of good but in appearance? Where are those pieces of Christianity, which are the grand characteristicks whereby a Christian should be distinguish't from Iew and Gentile? I fear the places are very few (though God be thanked some there are) where Christ may be known, by solid Love, to have real Disciples upon the earth.
how few Are followers of his Exampl? how Far Are they from giving all to the poor, who grind their faces as it were meal, and eat them up as it were Bred? how unlikely Are they to iudure the bearing of the Cross, who lay it so heavily upon other men's shoulders? how do they leave all and follow christ, who take away all from them that follow him? How do they wrestle against Powers and principalities, who flatter and syncretize with every thing that is Mightiest? How do they abstain from all appearance of evil, who have nothing of good but in appearance? Where Are those Pieces of Christianity, which Are the grand characteristics whereby a Christian should be distinguished from Iew and Gentile? I Fear the places Are very few (though God be thanked Some there Are) where christ may be known, by solid Love, to have real Disciples upon the earth.
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And as for Reproof, so withall for correction and instruction in righteousnesse. Because it serves to reduce such as are wandering out of the way, and to build up such as have begun, or,
And as for Reproof, so withal for correction and instruction in righteousness. Because it serves to reduce such as Are wandering out of the Way, and to built up such as have begun, or,
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which we are not only to celebrate, as a people born in the very same County, but as a people brought up too in the very same School; and deservedly dear to one another, not so much by being Countrey-men as Condisciples. Not Disciples under the Law, which was a rigid School master to drive us on unto Christ; but Disciples under Christ, who was a gracious Schoolmaster to lead us on unto God.
which we Are not only to celebrate, as a people born in the very same County, but as a people brought up too in the very same School; and deservedly dear to one Another, not so much by being Countrymen as Condisciples. Not Disciples under the Law, which was a rigid School master to drive us on unto christ; but Disciples under christ, who was a gracious Schoolmaster to led us on unto God.
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before I leave it, that the will was made for the behoof, as well of us, and of our children (upon whom the ends of the world are come ) as for that dozen of Disciples to whom 'twas given by parole, and with whom the Depositum was left in trust. They were the Witnesses, Overseers, and Executors in chief;
before I leave it, that the will was made for the behoof, as well of us, and of our children (upon whom the ends of the world Are come) as for that dozen of Disciples to whom 'twas given by parole, and with whom the Depositum was left in trust. They were the Witnesses, Overseers, and Executors in chief;
But we the remotest of the Legataries have equal right with the most immediate. For this Testament (like the Sun ) is so communicated to All, that every Christian in particular hath a full right unto the whole. Will ye know the reason? 'tis briefly this.
But we the Remotest of the Legatees have equal right with the most immediate. For this Testament (like the Sun) is so communicated to All, that every Christian in particular hath a full right unto the Whole. Will you know the reason? it's briefly this.
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Thus we see our obligation to fulfill the intent of the Testator. And to the end we might see it, the will is registred by St. Iohn in this indelible Record. It lies upon us, this day, to give a proof unto the world of our Discipleship under Christ. As much as in us lyes, through the grace of our God which is working in us, we must make this an imitable and an exemplary meeting.
Thus we see our obligation to fulfil the intent of the Testator. And to the end we might see it, the will is registered by Saint John in this indelible Record. It lies upon us, this day, to give a proof unto the world of our Discipleship under christ. As much as in us lies, through the grace of our God which is working in us, we must make this an imitable and an exemplary meeting.
Every man must endeavour (as St. Paul exhorts his son Titus ) to shew himself a pattern of good works, Tit. 2. 7. Our love, as well as our moderation, must be know unto all men.
Every man must endeavour (as Saint Paul exhorts his son Titus) to show himself a pattern of good works, Tit. 2. 7. Our love, as well as our moderation, must be know unto all men.
though not to this end, that men may see us, and glorifie us, yet at least to this end, that men may see our good works, and glorifie our Father which is in heaven.
though not to this end, that men may see us, and Glorify us, yet At least to this end, that men may see our good works, and Glorify our Father which is in heaven.
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Let us not walk after them, who open their meeting with a Sermon, and shut it up with a Surfet. But as we have happily begun with some Acts of sacrifice, so let us end more happily in works of mercy; for we are not invited to a Feast,
Let us not walk After them, who open their meeting with a Sermon, and shut it up with a Surfeit. But as we have happily begun with Some Acts of sacrifice, so let us end more happily in works of mercy; for we Are not invited to a Feast,
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like that of Herod, and the Israelites, who sate down (like Brutes) to eat and drink, and then (like wantons) rose up to play, (Exod. 32. 6.) This is not NONLATINALPHABET, a Graecian Feast of good fellowship; but a Christian NONLATINALPHABET, or Feast of love.
like that of Herod, and the Israelites, who sat down (like Brutus's) to eat and drink, and then (like wantons) rose up to play, (Exod 32. 6.) This is not, a Grecian Feast of good fellowship; but a Christian, or Feast of love.
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for so it followes in the Text, They did eat their meat with gladness, as well as with singleness of heart. From whence I take out this Lesson, That Christianity is not a sullen thing, making every mans life a continuall Lent, as the Heretick Montanus would fain have had it.
for so it follows in the Text, They did eat their meat with gladness, as well as with singleness of heart. From whence I take out this lesson, That Christianity is not a sullen thing, making every men life a continual Lent, as the Heretic Montanus would fain have had it.
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There is a difference very sufficient betwixt the Church of a Christian, and a Stoick's Porch. But withall let us ruminate on the two Verses going before, where they had all things in common, the rich distributing to the poor, (to every man his proportion) just according as they had need.
There is a difference very sufficient betwixt the Church of a Christian, and a Stoic's Porch. But withal let us ruminate on the two Verses going before, where they had all things in Common, the rich distributing to the poor, (to every man his proportion) just according as they had need.
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I do not presse you to an equality, (for I think the Age will not bear it) I only plead for a similitude with what we find was the practice of better times. I do not urge you to be liberall beyond your pow•r (like the Primitive Christians of Macedonia, 2 Cor. 8. 3.) nor to part with your Riches in exchange for deep Poverty, that through your poverty the poor may grow Rich, (as St. Paul speaks of our Saviour, v. 9.) For when the Age is Iron, I cannot hope I am speaking to such a gold•n flock of Hearers,
I do not press you to an equality, (for I think the Age will not bear it) I only plead for a similitude with what we find was the practice of better times. I do not urge you to be liberal beyond your pow•r (like the Primitive Christians of Macedonia, 2 Cor. 8. 3.) nor to part with your Riches in exchange for deep Poverty, that through your poverty the poor may grow Rich, (as Saint Paul speaks of our Saviour, v. 9.) For when the Age is Iron, I cannot hope I am speaking to such a gold•n flock of Hearers,
Ye cannot call it a Feast of Love, where some are drunk, whilst some are hungry, (as it seems at Corinth some such there were.) A true Feast of Love must be for all comers, as well for the poor, as for the rich, or rather for the poor before the rich.
You cannot call it a Feast of Love, where Some Are drunk, while Some Are hungry, (as it seems At Corinth Some such there were.) A true Feast of Love must be for all comers, as well for the poor, as for the rich, or rather for the poor before the rich.
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For mark the words of our Saviour to one who invited him to a Feast, Luk. 14. from v. 12. to v. 15. where first he adviseth in the Negative; When thou makest a Dinner or a Supper, call not thy Friends,
For mark the words of our Saviour to one who invited him to a Feast, Luk. 14. from v. 12. to v. 15. where First he adviseth in the Negative; When thou Makest a Dinner or a Supper, call not thy Friends,
From whence we learn this Lesson, That 'tis true Courtesie indeed, to be afraid of a Requitall. He is a Mercenary Feaster, whose Guests are all Entertainers as apt and able as himself. For one rich man to invite another, is no more in effect,
From whence we Learn this lesson, That it's true Courtesy indeed, to be afraid of a Requital. He is a Mercenary Feaster, whose Guests Are all Entertainers as apt and able as himself. For one rich man to invite Another, is no more in Effect,
and what is that to be esteemed, but a more Gentlemanly Barter? A buying and and selling of Entertainments? Our Saviour therefore goes on to the positive part of his Advise.
and what is that to be esteemed, but a more Gentlemanly Barter? A buying and and selling of Entertainments? Our Saviour Therefore Goes on to the positive part of his advice.
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Yet even in this case also, the mercifull man is a projector, and driving on his own interest; bestowing a little here on earth, for a large Recompense in Heaven. For so saith our Saviour in the next words of that Verse, (giving the reason of that reason he gave before) Thou shalt be recompensed at the Resurrection of the Dead. Say then, my Brethren.
Yet even in this case also, the merciful man is a projector, and driving on his own Interest; bestowing a little Here on earth, for a large Recompense in Heaven. For so Says our Saviour in the next words of that Verse, (giving the reason of that reason he gave before) Thou shalt be recompensed At the Resurrection of the Dead. Say then, my Brothers.
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When God professeth to be our Debter for all we give unto the poor, and gives us his word for a Repayment, and when Christ becomes our security, that all we lend shall be return'd a hundred fold into our Bosomes;
When God Professes to be our Debtor for all we give unto the poor, and gives us his word for a Repayment, and when christ becomes our security, that all we lend shall be returned a hundred fold into our Bosoms;
for six pounds in the hundred, or lay it out in some Trade (at most) for twenty in the hundred, rather than lend it unto the Lord (by having pity upon the poor ) or lay it out upon life eternall, whereby he shall not only receive six or twenty in the hundred, but exceedingly more,
for six pounds in the hundred, or lay it out in Some Trade (At most) for twenty in the hundred, rather than lend it unto the Lord (by having pity upon the poor) or lay it out upon life Eternal, whereby he shall not only receive six or twenty in the hundred, but exceedingly more,
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then a hundred-fold the very Principal? If you inquire into the reason, I am afraid you will finde it to be but this, that they cannot easily trust God, or believe the Scripture, or accept of Christ for their security. Let me therefore say to as many of you as are superlatively Rich, That if ever you do expect to be carried by the Angels into Abrahams Bosome, you must think your selves obliged to take Lazarus into your own. And let me say to as many of you as are comparatively poor, that rather than faile of being mercifull, ye must work with your hands the thing that is good, that ye may have to give to him that needeth.
then a hundredfold the very Principal? If you inquire into the reason, I am afraid you will find it to be but this, that they cannot Easily trust God, or believe the Scripture, or accept of christ for their security. Let me Therefore say to as many of you as Are superlatively Rich, That if ever you do expect to be carried by the Angels into Abrahams Bosom, you must think your selves obliged to take Lazarus into your own. And let me say to as many of you as Are comparatively poor, that rather than fail of being merciful, you must work with your hands the thing that is good, that you may have to give to him that needs.
and not only to his, but to theirs also that were with him, Act. 20. 43. The strong ought by their labour to support the weak, (v. 35.) Rather then any man should want, who is not able to earn his Bread, He hath a right to eat it in the sweat of our Brows. For there is one sort of poor, who are an Honorable Order and Rank of men,
and not only to his, but to theirs also that were with him, Act. 20. 43. The strong ought by their labour to support the weak, (v. 35.) Rather then any man should want, who is not able to earn his Bred, He hath a right to eat it in the sweat of our Brows. For there is one sort of poor, who Are an Honourable Order and Rank of men,
as being Iure Divine, of God's immediate institution. And our Lord himself, that Sun of righteousnesse, when he was here in his Hypogae•, was pleas'd to make himself free of that Company; He became the head of that Order. For whil'st he liv'd, he liv'd upon Almes, (Luk. 8. 3.) the Foxes were not so poor,
as being Jure Divine, of God's immediate Institution. And our Lord himself, that Sun of righteousness, when he was Here in his Hypogae•, was pleased to make himself free of that Company; He became the head of that Order. For whilst he lived, he lived upon Alms, (Luk. 8. 3.) the Foxes were not so poor,
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for they had holes; the Fowls of the Aire were not so destitute, for they had nests; but the Son of man (said the Son of man himself) had not where to lay his head.
for they had holes; the Fowls of the Air were not so destitute, for they had nests; but the Son of man (said the Son of man himself) had not where to lay his head.
(Mat. 8. 20.) And then when he was dead, He was fain to be buried upon other folks charges. (Luk. 23. 53. 56.) Ye must not therefore neg•ect the poor, unlesse you dare reproach your Maker; or,
(Mathew 8. 20.) And then when he was dead, He was fain to be buried upon other folks charges. (Luk. 23. 53. 56.) You must not Therefore neg•ect the poor, unless you Dare reproach your Maker; or,
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unlesse ye dare despise that, which Christ himself in his person was pleased to honour. The Infidels provided as well for those of their own Countrey, as for those of their own House. And St. Paul implyes by the word [ especially ] that Christians ought to provide for both, unlesse they dare be worse than Infidels. From all which it is evident, that they who are of your Countrey, yet not admitted to your Feast, and that for no other fault than their being poor, must have such provision made for them, that they may fare the better for being Hungry.
unless you Dare despise that, which christ himself in his person was pleased to honour. The Infidels provided as well for those of their own Country, as for those of their own House. And Saint Paul Implies by the word [ especially ] that Christians ought to provide for both, unless they Dare be Worse than Infidels. From all which it is evident, that they who Are of your Country, yet not admitted to your Feast, and that for no other fault than their being poor, must have such provision made for them, that they may fare the better for being Hungry.
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It is not true Charity they shew to others, if they nourish Contention amongst themselves. Men may be liberal to their Vanities, and bestow a great deal of Riches in Ostentation to the poor, and yet be still strangers to Christian charity, if they will not let fall a Quarrell,
It is not true Charity they show to Others, if they nourish Contention among themselves. Men may be liberal to their Vanities, and bestow a great deal of Riches in Ostentation to the poor, and yet be still Strangers to Christian charity, if they will not let fallen a Quarrel,
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or Suit at Law, untill they are utterly disenabled to hold it up. The wise Disciples of Pythagoras would rather quit their own right in matter of Riches, or Honour, or worldly greatnesse, then run the hazard of breaking peace in any such carnal considerations.
or Suit At Law, until they Are utterly disenabled to hold it up. The wise Disciples of Pythagoras would rather quit their own right in matter of Riches, or Honour, or worldly greatness, then run the hazard of breaking peace in any such carnal considerations.
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And therefore (my Brethren) let me conjure you, not so much by that common, but civil Interest, which you have in one Countrey, as by that common, and sacred Interest, which you have in one Christ, that all your Contentions (from this day forward) may be swallow'd up in this one, who shall shew the greatest Zeal, and who shall use the best endeavours, to keep the unity of the Spirit in the Bond of Peace.
And Therefore (my Brothers) let me conjure you, not so much by that Common, but civil Interest, which you have in one Country, as by that Common, and sacred Interest, which you have in one christ, that all your Contentions (from this day forward) may be swallowed up in this one, who shall show the greatest Zeal, and who shall use the best endeavours, to keep the unity of the Spirit in the Bound of Peace.
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That however your Feast is but once a jear, yet your peace and your unity may be all the year long. Remember the saying of St. Iames, That to love one another, as you love your own selves, is to fulfill the Royal Law, Jam. 2. 8. If Jesus Christ is a Royall Saviour, and if his Law is a Royall Law, then all true Christians must needs be Royalists; that is, obedient to the Precepts of Christ their King. Remember the saying of St. Paul, That by one Spirit we are all baptized into one Body;
That however your Feast is but once a jear, yet your peace and your unity may be all the year long. remember the saying of Saint James, That to love one Another, as you love your own selves, is to fulfil the Royal Law, Jam. 2. 8. If jesus christ is a Royal Saviour, and if his Law is a Royal Law, then all true Christians must needs be Royalists; that is, obedient to the Precepts of christ their King. remember the saying of Saint Paul, That by one Spirit we Are all baptised into one Body;
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whether Jewes, or Gentiles, bound or free, of different Countreys, or of the same, we have been all made to drink into one Spirit Ye are the Body of Christ, and members in particular.
whither Jews, or Gentiles, bound or free, of different Countries', or of the same, we have been all made to drink into one Spirit You Are the Body of christ, and members in particular.
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But whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good Report;
But whatsoever things Are true, whatsoever things Are honest, whatsoever things Are just, whatsoever things Are pure, whatsoever things Are lovely, whatsoever things Are of good Report;
and to present us being risen, before the presence of his Glory, with exceeding Ioy, To the only wise God our Saviour, even to God the Father, who hath created us in love by his mighty power, to God the Son, who hath redeemed us in love by his precious Blood, and to God the Holy-Ghost, who hath prepared us in love by his sanctifying Grace, and thereby given us a Pledge of our future Glory, to the holy, individual, and Glorious Trinity, three Persons and one God, be ascribed by us, and by all the world,
and to present us being risen, before the presence of his Glory, with exceeding Joy, To the only wise God our Saviour, even to God the Father, who hath created us in love by his mighty power, to God the Son, who hath redeemed us in love by his precious Blood, and to God the Holy ghost, who hath prepared us in love by his sanctifying Grace, and thereby given us a Pledge of our future Glory, to the holy, Individu, and Glorious Trinity, three Persons and one God, be ascribed by us, and by all the world,
Ex Polyb. l. 10. p. 582. Tacit. Hist. l. 4. p. 491. Diodor. Sic. l. 17. p. 518. Q ▪ Curt. l. 10. 316. Val. Max. l. 9. c. 9. p. 283. Aristot. eth. l. 9. c. 11. p. 912. Homer, Il. l. 13. p. 250. & l. 6. p. 109. Odyss. δ. p. 44.
Ex Polybius l. 10. p. 582. Tacit. Hist. l. 4. p. 491. Diodorus Sic. l. 17. p. 518. Q ▪ Curt. l. 10. 316. Val. Max. l. 9. c. 9. p. 283. Aristotle eth. l. 9. c. 11. p. 912. Homer, Il. l. 13. p. 250. & l. 6. p. 109. Odyss. δ. p. 44.
Solduni apud Aquitanos. Societas Hunnorum. Sodales Antonini. Tauri apud Scythas. Fratres Arwale: NONLATINALPHABET Apud Aegyptios. Alex. ab Alex ▪ Dier. Genial ▪ l. 1. c. 26. p. 74. 75.
Solduni apud Aquitanos. Societas Huns. Sodales Antonini. Tauri apud Scythas. Brothers Arwale: Apud Egyptians. Alexander ab Alexander ▪ Dier. Genial ▪ l. 1. c. 26. p. 74. 75.
Homer. Odyss. ρ. p. 251. 256. NONLATINALPHABET. Id. Iliad. ρ. p. 322. NONLATINALPHABET. Vid. Plin. l. 8. c. 42. Solin. c. 47. Virgil. l. 11. Tranquillum in vitâ Caesaris. Aelian. de Animal. l. 10. c. 17.
Homer. Odyss. ρ. p. 251. 256.. Id. Iliad. ρ. p. 322.. Vid. Pliny l. 8. c. 42. Solin. c. 47. Virgil. l. 11. Tranquillum in vitâ Caesaris. Aelian. the Animal. l. 10. c. 17.
Quan•• dig••• Fratres & dicuntur & habentur, qui unum patrem Deum agnoverunt, qui de uno utero ignorantiae ejusdem ad unam lucem expiverint veritatis? Tert. Apol. c. 39.
Quan•• dig••• Brothers & dicuntur & habentur, qui Unum patrem God agnoverunt, qui de Uno utero ignorantiae ejusdem ad unam lucem expiverint veritatis? Tert Apollinarian c. 39.
Psal. 73 8. Non sicut se diligunt qui corrumpunt; nec sicut se diligunt homines, quia homines sunt; sed sicut se diligunt qui Dei sunt & filii altissimi, &c. August. loco sepra cit.
Psalm 73 8. Non sicut se Love qui Corrupt; nec sicut se Love homines, quia homines sunt; sed sicut se Love qui Dei sunt & Sons altissimi, etc. August. loco sepra cit.
Sic mutuo fatres vocamus, ut unius Dei Parentes omnes, ut consortes Fidei, ut spei Cohaeredes. Minut. Faelix. NONLATINALPHABET. Philo NONLATINALPHABET. p 554.
Sic mutuo fatres vocamus, ut unius Dei Parents omnes, ut consorts Fidei, ut Spei Cohaeredes. Minutes Felix.. Philo. p 554.
Bene intelligentibus utrumque invenitur in singulis. Nam & qui diligit Deum, non eum potest contemnere praecipientem ut diligat proximum; & qui superne ac spiritualiter diligit proximum, quid in eo diligit nisi Deum? August. Tract. 65. in Joh. à med. Tom. 9.
Bene intelligentibus utrumque Invenitur in Singulis. Nam & qui diligit God, non Eum potest contemnere praecipientem ut diligat Proximum; & qui superne ac spiritualiter diligit Proximum, quid in eo diligit nisi God? August. Tract. 65. in John à med. Tom. 9.
