COncerning which words , I shall deceive your expectation , if you looke for any artificiall connexion , or division , or deduction to be proposed unto you . For the first , know , that love it selfe is Copulative , and unites all good duties . In this Chapter it is well conjoyned to obedience unto Magistrates , whether Ecclesiasticall or civill : For they may well give feare to whom feare is necessary , but they will never give true honour to whom honour is due , who give not love to whom love belongeth a a Hierom. Epist. ad Dominio . Horum enim potentiae non parcunt sed cedunt , For they doe not spare , Iude 8. to speake evill of dignities , at least in the dialect of their thoughts , in the conventicle of their hearts , where their rebellious imaginations assemble together against the Lord and his annointed , saying , Let us ( Psal. 2.3 . ) breake their bands , &c. of feare , as wee have broken those of love : it is onely the consciousnesse of their owne weakenesse to resist authority , b b They spare not so much others as themselves . As Apollinaris replied to his Emperor desiring to be spared in a Satyre which hee wa● composing . Quod ab illici tis tempero mihi parco : but Salomon inhibits even disloyall thoughts Eccle. 10. ver. 20. which makes them not for conscience , but necessities sake to yeeld subjection . c c Metus & terror infirma vincula charitatis sunt quae ubi removeris quitimere desierent odisse incipient . Tacit. in vita Iulij Agricolae . Hence as their feare ebbs , their malice flowes , as the one is abated the other is increased ; even as when one bucket comes up another goes downe . Againe , love admits of no division from the Law , nor the Law of any separation from Love . d d Amor est affectus umonis Scal. Exc. 301. Love hates partition , it is the grace which makes brethren live together , e e Psal. 133.1 . in uno , in one , or in unitate , in unity it selfe in the abstract , and if it separate their habitation , ( as in the case of Abraham and Lot ) yet it unites their hearts more and more , so that when they are farthest asunder , then they are nearest together ; 3 3 So the Epigrammatist saith of his ill neighbour , l. 1. Epig. 87. Nemo tam prope tam proculve nobis . whereas malicious cohabitants , though inclosed within the same walls are most distant the one from the other . Lastly , the text it selfe is a Doctrinall conclusion , and implies no other propositions but its owne premises , in which are vertually contained all the doctrines of practicall piety . This is the abrogation of the Ceremoniall , and the abridgement of the Morall Law . For Love is that Verbum abbreviatum quod faciet Dominus super terram , in Saint Hieromes d d In Isa. c 10. Exposition sc. the tedious ceremonies of the Law , being gathered into the precept of love , as into a short summe with righteousnesse . And the * * Rom. 9.28 . whole Morall Law too , as the Apostle phraseth it in the verse before my text , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is recapitulated or briefely comprehended in love , and fulfilled by love in the text : so that if you be of the same minde concerning this precept of which e e Socrat. Eccl. Hist. l. 4. c. 18. Pambo was in respect of Davids resolve , Psal. 39. sc. not to take any new lesson of instruction out of Gods Word , untill you have learned this perfectly , not onely at your tongues ends to talke of it , but at your fingers ends to practise it , Quid enim ●erba audio fa●a cum uideam ●ug . sc. con●aria verbis ? ●oo many are ●ke the soul●iers , in Ta●t . l. ● . hist. pa. 19. Lingua ●roris ignavi , ●heir charity ●ke a limon , is ●ot in the rine , ●n the outside , ●ut cold with●n or at the ●eart . you shall not onely with him spend nineteene yeares , but your whole lives to the longest day in the study of this one word Love . There is a usefull story , and not improbable in the k k In Galat. c. 6. Coment ascribed unto Saint Hierome ; in which it is related , that when Saint Iohn by reason of old age , was not able to make any long discourse unto his disciples , he would oft repeate that precept of love , which is in effect the summe of his three Epistles , My little children love one another : and when some of his Schollers desirous of new matter , demanded a reason why hee so oft inculcated the same thing into their mindes , he answered , Quia preceptum Domini est , & si solum fiat sufficit : because it is Christs Commandement , and if it alone be performed , it is enough . So Saint Paul also witnesseth , saying , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Love is the fulfilling of the Law .

In the prosecution of which words I shall bee conducted by this method , 1. You shall heare the explication of the termes severally , that you may learne what is understood , by Love , or Law , or the fulfilling of the Law . 2. I shall confirme or illustrate the conclusion , with a few testimonies out of the Scriptures and Fathers . 3. I shall distinctly declare unto you the severall wayes , and respects , according to which love , fulfils the Law . 4. And lastly , I shall apply to practise what I have considered in speculation . 1. What love is , learne from Saint Aug. de doct. Christ . l. 3. c. 10. Charitatem voco motum animi ad fruendum Deo propter ipsum , & se atque proximo , propter deum . I call charity a motion or moving of the minde , What love is . to enjoy God for his owne sake , a mans selfe , and his neighbour for Gods sake ; and so consequently to procure all good to God and man ; as to God , the manifestation of his glory , to man , the participation of divine goodnesse . And thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here comprehends both the love of God and of man . And semblably this terme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , compriseth both the tables of the morall law , D. Pareus An. Willet . Guill●stius . although in the 8. verse , and else where it implies onely the second Table . So that by the judgement of learned Expositors ; Saint Pauls logicke runs thus . If the love of our neighbour ( as I have proved , verse the 8. and 9. ) fulfill the Law in respect of those duties which concerne our neighbour , then love in its full extension as it tends to its universall object i. e. both God and all good men , doth fulfil the whole Law . m m Charitas nunquam otiosa est semper in alterum se porrigit , vel in proximum vel in Deum . Natura enim chaeritatis est & amare velle , & velle amari . Cassiodo . tract . de ami . Well then doth S. Aug. call charity a motion , because it never is at a stand : Shee stretcheth forth her armes continually to embrace God , or her neighbour , and puts forth her hands to doe what good she can to both . Her restlesse desires are , to love and to be loved . For love is a like disposed to fulfill the precepts of both Tables , as of either . n n Fides non eligit objectum , secundùm Theologos sed omnibus revelatis sine exceptione crediti ●ta charitas non eligit praeceptii quodexequatur , ad omnia & singula parata est ▪ Cum la lio apud Lucan . l , clamat ( se Domino & imperatori suo alacriler devovens . ) Iussa sequi tam vella mihi quam posse necesse est . Yea Saint Iohn shewes that wee cannot keepe the one Table , and breake the other , we cannot love our God , and hate our brethren , which are made after the Image of God . Hee who loves the father loves the children ( though full of imperfections ) for the fathers sake , as David shewed favour to lame Mephibosheth for the memory of his Ionathan ; muchlesse can wee truely love our brethren , and hate our God . Doth any man delight to behold the picture of his mortall enemy . If any man , ( then ) saith he , love God , and hate his brother , he is a lyer , 1 Ioh. 4.20 . Loe what a lyer is hee that protests hee loves his brother , and yet hates God . For the love of man is included in the love of God , as the effect in the cause ; o o Luke 10.27 . Toto corde i. e. vere , tota anime i. e. affect . bu● cunctis , totis viribus i. e effective , tota mente i. e. inteligenter . so that love is the fulfilling of the first Table directly and immediatly , of the second mediatly , and consequently as shall in its place be evidenced unto you .

In the meane time if any one having some competent knowledge of God desires more fully to understand how hee is to be loved , let him meditate upon Deutero. 6.5 . Then if hee aske who is his neighbour , Who is our neighbour . and how hee is to be loved , hee needeth not goe farre for instruction . Him whom our Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , proximum , one that is neere unto thee , thy neighbour in my Text , and in the precedent verse : hee calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , verse 8. another , any other besides thy selfe , whether neere to thee , or a farre off , whether friend or adversary , whether familiar or stranger , whether of thy kindred , or alliance , or neither , whether beleever or unbeleever : In a word , any one whosoever , that in any respect whatsoever , stands in neede of thy charitable deedes or prayers , or that shewes any kinde of charity unto thee , God onely excepted as p p Is est proximus cui vel exhibendum est officium misericordiae si indigit , vel exhibendum soret si indigeret : ex quo iam consequens , ut etiam ille aquo nobis hoc vissim exhibendum est ( quod ad Angelos etiam pertinet ) proximus sit noster . Proximus enim est nomen ad● , aliquid nec quisquam esse proximus , nisi proximo potest Aug. de doct. Christ . l 1. c. 30 & ex eo Lomb. l. 3. sent. dist. 28. Saint August . and Lombard observe .

So our Saviour plainely informes us by the Parable of the wounded traveller , Luke 10. q q August , de doct. Christ . l. 1 . ●a● 20. which may also be gathered by an evident argumentation from the precepts which appertaine to the love of our neighbour , some of which our Apostle reckons up , verse 9. r r Manifestum est omnem hominem esse proximum deputandum quia erga neminem operandum est malum . Dilectio . enim proximi malum non operatur . If there were any man that were not our neighbour in the sence of the Law , hee should not offend against the law of charity , comprehended in the second Table , who should robbe such a man of his goods or good name , yea , or spoile him of his very life , Rom. 13.10 . and so there might be done , as much and more by Law , as Israel did to the Egyptians by divine dispensation . Charity towards sinners . A point which some mens uncharitablenesse may perhaps admit ; accounting any gaine of wealth or esteeme from all those whom they judge as Heathens and Publicans , to be no lesse godlinesse to them , than usury was to the Iew from a Cananite . But the conscience of charity is not so large , her extention is in good affection towards all . A man of right charity will draw neere in love and affection to those who are a farre off from him in kindred or habitation ; although those who are neere to him by consanguinity or place are a farre off from him in their hearts . Yea , he is neere unto them in his private devotions , and in his good wishes , who are a farre off from him in Religion , or goodnesse , which is the very object of love : But charity can suppose an object when she wants one , and supply that by desires which is not in reality , and affect that in possibility which is not in act existent . 1. Shee can hide the lesser errors or sinnes of our brethren . 2. She can excuse them with Peter , Act. 3.17.3 . When they are so grosse that no excuse can extenuate them s s Yea supposing we may know that one hath committed the sin against the holy Ghost . Charitie can be sorry for such a man . Si non propter hominem tamen propter humanitatem ; although she be not permitted to pray for him , 1. Ioh. 5.16 . She is sorry he committed such an offence which may not be prayed for . Even as wee cut not of rotten members whilst there is any h● of recovery , and when they must be cut off , we part from them with griefe of heart , and wish wee might have kept them . So Samuel also mourned for Saul forsaken of God , 1 Sam 15 ult. shee will not cease to pray or hope for amendment , saying with Samuel , 1 Sam. 12.23 . As for mee , God forbid that I should sinne against the Lord in ceasing to pray for you . And charitie as shee desireth , so shee hopeth all things , 1. Cor. 13.7 . So farre is she from wishing or cursing any into the bottomlesse pit , that shee can say with S. Paul , 1 Cor. 7.7 . in the case of any good she enjoyeth , I would that all men were even as I my self . Shee laments or pitties the furious malice of the Papists , damning all Protestants with one mouth , and the parallell rashnesse of some sort of Protestants damning all Papists , and speaking evill of those of their owne Religion also , which will not runne with them into the same excesse of zeale , but preferre even the errour of charity before the peremptory censure of those that erre . Away with these damning ( I had almost thence learned the phrase of damned , but I say ) and justly condemned censurers : For if these stand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Who then shall be saved , as the Apostles aske Christ , Mat. 19.25 . Let it be the glory of our Church to follow , Zach. 8.19 . truth and peace in her opinions , discretion and charity in her censures . In her controversies ( which must needs be that truth may be made manifest , as by the collision of flints sparkes of fire are forced out ) let her imitate Michael the Archangel disputing even with the devill , about the body of Moses , not daring to bring any rayling accusation against him , but saying , onely , the Lord rebuke thee , Iude 9. Or with David : Smite the faces of thine adversaries ( the enemies of thy truth ) with shame , that they may seeke thy Name , O God . Whilst some of her children with Martha are troubled with many things , with vaine suspitions and feares , with uncertaine and doubtfull disputations , and oppositions of science falsely so called , with supposed scandals and errors , with envy , hatred , and all uncharitablenesse : shee with Mary hath chosen the better part , the part of charity tempering knowledge , that it puffe not up nature into any proud opinion of her owne selfe or censure of others . In the one shee followes Saint Augustines advice , which he calls the safest t t Tutiores vivimus si totum Deo demus citig . Totum ( sc. quod bonum est ) deo dando , attributing all that is good to God , without whom man hath u u In nullo gloriandum quando nihil est nostrum Cypr. in Oratio . ●omin . no ability to thinke , much lesse to doe good . And in the other , to wit , judgeing what is unpardonably evill in others , totum deo relinquendo , leaving it wholy to God , and hoping the best that may be : For though the conclusion of Logicke and malice follow deteriorem partem ; Divinity and charity embrace that part which is apparantly best , and leave uncertainties to Gods supreme determination . Exod. 12.8 , 9.10 . The Iewes were commanded to eate the flesh of the Paschall Lambe , and to burne the bones with fire . By faith , we eate the flesh of Christ , the antitype of that Sacrament , and digest him into action by love , through which faith worketh , but hard and unprofitable questions are to be committed to the fire , that is , ( saith w w Citatus ab Eccles. Lugd. in lib. Resp. ad 3. Epist. Saint Gregory ) are to be left to the judgement of the Spirit of God , which like fire manifests all things . In the interim charity goes a sure and a lawfull way , teaching us to love , not onely our friends , but even our adversaries , either in Religion or affection , or both : yea , this is a way not onely of safety but of x x Verum sit majoris perfectionis amicos an inimicos diligere ? comparative perfection also , according to the opinion of divers y y Chrysost. Ambros . Aug. Bern. Alensis , Durand . Bona. Argentin . & Lomb. in 3. dist. 30. huc trahitur a quibusdam . Fathers and Schoolemen cited by Fr. de Mendoca , lib. 4. virid . Probl. 4. who suppose the love of our enemies to be a more perfect act than the love of our friends : Which opinion they confirme by probable reasons : z z Vt in naturalibus ea propria passio est nobilior , quae est nobilioris speciei : sic in moralibus , actus perfectionis legis est perfectior : I am lex nova , quae vivisicat , & levat , est nobilior quam vetus quae mortificat , & gravat : Ergo. Mendoca loc. cit. sic argumentatur . as because it is an act correspondent to a more perfect law , sc. of the new Testament : ( For say they ) the old Law gave way to outward malice to 2 2 Civilis inēmicus eiusdem Reipub. alumnus , & ejusdem Religionis cultor , quem ex animo odisse non licebat , Levit. 19 v. 17 externa tamen odii signa permittebantur , ut lege talionis agere , Levit. 2. v. 19. consa●●guinei morte● ulci sci &c. ut Id. ib. urget . civill enemies , and to both outward and inward hatred towards the 3 3 Legalis inimi●us erat a Repub. Iudaica alienus , & divinaelegis xors , one that was a stranger from the common wealth of Israel ( as Saint Paul stiles him ) and an alien from Gods Covenant of grace , with that people , as all other nations in the world were before Christs comming , towards whom not onely externall , but also ( say some ) internall hatred was permitted to be exercised , by usury , oppression , utter extirpation , Deut. 7 , 23 , 24. and ch. 25.17 , 18.19 , Psalm . 139 , 21 , 22. legall enemies of the Iewes , such as the Cananites were , whom they might persecute and destroy .

Againe , that love is more perfect which makes us more like unto God , and such is the act of love towards our enemies . In the love of our friends , and such as are neere unto us , a a Mat. 5.47 , What doe you more than others ? &c , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what excellent thing is there , whereby we surpasse the heathen , the wicked worldling , yea , the very beasts which naturally love those of the same kinde ? But saith our Saviour , b b Matth. 5.44 , 45. Luke 6.35 . Whence note that Gods children must immitate Gods perfection ; pro suo modulo , Matth. 5.48 . And so consequently they must excell others , Pro. 12.26 . Matth. 5.20 . Lastly this their excellency consists in Charity , 1 Cor. 12.31 . and 14.12 . Love your enemies , that you may bee like your Father which is in heaven . Who is like unto thee O Lord , saith the Prophet . S. Augustine answeres , Qui benè vult inimico suo , He who beares good will to his enemie , may confidently and yet not proudly say that he is like unto thee O Lord . And therefore David 2 Sam. ● . 1.3 . Enquires whether there be any of the house of Saul left , not that he may execute upon the posterity of his enemie any remnant of hostile revenge , but ( saith he ) that I may shew unto him the kindnesse of God . i.e. that I may bee kind , to him as God is mercifull to his foes , causing the Sunne of his favour to shine , and the rayne of his beneficence to descend not onely upon the just , but upon the unjust also . And therefore the c c Exod. 7.2 . Lord saies that hee hath made Moses a God to Pharaoh , because hee rendred good for evill , prayers for threates and oppression : whereas d d Gen. 45. ● . Ioseph is called onely a Father to the other Pharaoh who was a friend unto him , and a Benefactour . But for the maine point , all this notwithstanding the Iesuiticall Doctor following the current of moderne Schoolemen , e e Aquin. 2. a. q. 27. art. 7. Greg. valent d. 3. q 5. p. 3. Caiet in loc. Aq. Lom . in 3. sent. dist. 30. huc potius inclinat . A●t enim quod amor amici est ferventior et ideo non incongrùe putatur melior 1. Cum enim Deus sit mensura totius perfectionis , ille actus qui nos deo similiores red lit , reddit etiam perfectiores , ac proinde ipse est perfectior ; cum nobilior actus formalis , non nisi a forma nobiliori oriatur doct. citat . ib. Ad hunc modum disputant . 2. T is the naturall kindnesse of man , to love his friend : but t is the heavenly kindnesse of God to love our enemies . At the most virtus coram hominibus est , adversarios tolerare , sed virtus coram deo est diligere . Ideo Paulus cum dixisset Charitas patiens est ( 1 Cor. 13.4 . ) continue adiunxit , benigna est . Ne fi patientiam dilectio non sequatur , in deteriorem culpam odij virtus ostensa vertatur . Greg. M. Cur. past . part. 3. cap. 1. admonit . 10. is of a contrary opinion , &c. That the love of our friends , that is , such as have a naturall or morall relation unto us , is the more perfect Act. 1. Because such are the more perfect object , as being nearer united unto God by goodnesse ( amongst the wicked there is no amity but f f Psal. 83.3.4.5 . conspiracy ) and to us by good turnes , namely by actuall conjunction ; whereas our enemies g g Psal. 139.21 . ( which must be none but Gods foes ) are onely in possibility to be conjoyned unto either , h h Inimicos dei perfecto odio odisse ( ut odit eos David . Ps. 139.22 . ) est quod facti sunt diligere , & quod faciune increpare Gre. Cur. pasto . part. 3. cap. 1. admonitione 23. & vid. Aqui. 2.2 . quest. 25. art. 6. & q. 76. art. 1 who teaches that no personall hatred is lawfull , unlesse of those who by revelation are known to be the incorrigible enemies of God , and his Church , and so as well S. Paul in the New Testament , 2 Tim. 4 14. as David in the Old Testament , Psal. 139.22 . hates and curses such . and so to bee loved of either . Againe the hatred of those , whom nature , or vertue hath conjoyned to us , is a greater fault , than the hatred of our enemies ; therefore the love of them , is the greater vertue . 2. Lastly , if the love of our enemies surpasse the love of our friends , why doth it not also exceede the love of our selves , which is the fountaine of that other love ? And for the reasons of the first opinion , they are more specious than solid , and therefore perhaps the Doctor balkes them without any decision . For first , by our Saviours Doctrine , the morall law forbids all private externall revenge , against civill enemies , or legall , and all inward hatred , even of those whom they were permitted to kill , only what was abstruse in the Law , or obscured by the Doctor of the Law , was in this case cleared , and expounded by our Saviour in the Gospel . Secondly , the love of our enemies is the imitation of the divine goodnesse ; and t is in a matter most difficult , but yet since i i Difficultas non efficat actum in entita●e prastantiorem cum ipso non sit bonum sed potius malum morale impedicas , sc. actiones virtutis , licet ex accidente promeveat adjuvetque . difficulty infuseth no moral goodnes into an act , t is not in a matter most worthy to be imitated . For doubtlesse in God according to our understanding ( although in God as hee is in himselfe all things bee the chiefest ) his love of himselfe and his love of his children , is to be preferred before his love of his enemies , in our choise and method of imitation , instructing us , first here below to love our selves , then our k k Quo praestantius obiectum de caeteris paribus perfectior actio ; sed praestantius est obiectum amicus quam inimicus , ergo . Mend 2. Odium enim amici ideò est peccatum in suo genere gravius quia privat subiectum meliori virtute sen actu . id . ib. 3. E. g. luc. 9.54 , 55. For this cause our Saviour seriously rebuked the Disciples ( so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies ) for calling for fire from heaven upon the Samaritans , saying , yee know not of what spirit yeare , intimating that such furious malice becomes not the Ministers of the Gospel , but rather the spirit of meekenesse and gentlenesse , which he taught by his owne example , Luk. 19.42 . and cap. 22.51 . and cap. 23.24 . the which ● . Paul commends , 2 Cor. 13.10 2 Tim. 2.25 what Elias did ( whose example 2 Kings 1.9 . they pretended ) was by extraordinary instinct and not of private revenge , but in zeale to Gods glory . In the New Testiment we reade onely of two so destroyed , Act. 5. friends , then our enemies . Divine love begins at home , and then it walkes neare home , but it stayes not there . Her line like the Sunnes , Psal. 19.3 . goes out through all the earth , and her words ( and workes also ) unto the end of the world . And as the Sunne shee shines on bad and good . The good , whether neare or a farre of , in blood or Religion , shee loves in a subordinate respect unto the supreme good , for that either spirituall or morall goodnesse sake which is in them , for so our Saviour l l Mark 10.21 , 22. loved the young man , which yet departed from him . The wicked and morally evill men , shee can love for the reliques of that naturall or created good which are in them , to wit m m Gen. 1.26 , 27. the Image of God which is not quite obliterated in the bodies , or in the soules even of wicked men , which are still the same creatures they were , for essence , & natural properties and characters : yea charity could it finde no good in men , can make some , whilst shee supposes and desires God to effect it ; she loves them , as those that may be good by Gods grace , as they be possible members of Iesus Christ , though now appearing members of Sathan . The breadth of Charity . See then I beseech you par latitudo Charitatis & mundi , charitas omnia complectitur , amicum colligit in deum , & inimicum propter deum , unam Reimpublicam terram facit . Charity is of equall extent with the whole world , she embraces the universe in the armes of her affection , ( imitating our Saviours stretching out his armes upon the crosse to embrace both Iew and Gentile ) shee gathers together her friends unto God , and her enemies for Gods sake . Shee makes S. Augustine o o Aug in 1. Epist. Ioh tract . 10. Beatus es● domine , qui te amat , & amicum in te , &c. i●imicum propter te . August . his blessed man , who loves God , and his friend in God , and his foe for Gods sake . Shee ( according to that Fathers judgement ) makes that exceeding broad commandement , of whose perfection there is no such end , as of other precepts . I have seene an end of all perfection : Psalm . 119.96 . But thy commandement is exceeding broad , quia ubi est charitas , ibi non est Angustia , for where for where there is Charity there is no straitnesse . S. Paul a man of transcendent Charity tells his Corinthians , that his p p 2 Cor. 6.11 , 12. mouth was open towards them , & his heart enlarged . Yee are not ( sayes he ) straightned in us ( whose love is abundant to doe you good ) but yee are straitned in your owne bowells : you want affection to receive , or acknowledge such good q q August . ibid. vis non Angustari ? In lato habita , i. e. in Charitate . Wilt not thou then bee straitned on what side soever , either in communicating good where it is due , or suffering evill which thou hast not deserved , r r Dilatamini & vos , sc. haritate ib. ●13 . dwell at large , that is , in Charity . s s Psal. 101.2 In the midst of this house thou shalt bee sure to walke with David with a perfect heart , without Charity no perfection , for it fulfills the law . t t August . in Psal. 100. Lat. Translat . Arcta omnis malitia est , sola innocentia lata est . Malice and all wickednesse straitens and shackells the soule , onely innocence , which is the immediate fruit of charity is of a diffusive v v Out of the abundance of the Charity of the heart , the mouth speaketh the words of Charity that tend to edification . And alwaies the heart is larger than the mouth , that affects more than this can utter . Sincere Charity speakes more than shee talkes , yea shee cryes to God for others , with Moses , Exod. 14.15 . when her tongue is silent . But on the other side , the tongue may speake many things for necessity , for vain glory , for advantag sake , and yet all that is said , may be nothing without charity 1 Cor. 13 1. Goe first get a charitable heart , then loquere ut te videam , speake that I may see thy charity . and enlarging nature . It widens the narrow heart of man , into a receptacle for him who is incomprehensible , into a pleasant walke , or holy Temple , for him whom the heaven of heavens cannot containe . For God hath promised to those that keepe his statutes ( which love fulfills ) to walke amongst them , Levit. 26.3.12 . i. e. to dwell in them , & to walk in them as in a Temple , 2 Cor. 6.16 . But froward thoughts separate from God : and into a malicious soule wisdome wilt not enter , sayes the Author of the booke of Wisedome , Chap. 1.3.4 . But to conclude this point , note , that though Charity reach unto all in the latitude of her extension , yet shee affects not all men in the same degree of intension . But as heat diffused through a large roome from the same fire , is more intense to those that stand neare unto that fire , more remisse to those that are farther of , but yet it warmes all more or lesse : so Charity is extended to every one in the whole circuit of the world , but not equaliter equally : the heate of her affection is greatest to the nearest ; shee teaches us as well to love one as another . For our neighbour is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , any other besides our selves : but shee bindes us not , to love one as well as another , ordinavit in me Charitatem , saith the Spouse , w w Vul. Trans . Canticles 1.4.10 . Hee hath ordered my charity . x x Casian col. 6. cap. 14. The degrees of Charity . Haec est charitas ordinata , odio habens neminem , quosdam meritorum jure plus diligens . This is ordered charity , which hates none , but loves some more than others , for their deserts sake . Love must bee without dissimulation to all , not without severall degrees to divers objects . y y Incomparabiliter plus charitatis deo debemus quam nobis . Nam Deum propter sc , nos vero , & proximos , propter deum diligere debemus . August . Lib. 8. de trim , cap. 8. The extremity or utmost of our love , is due to God : nothing is to bee loved above him , nothing in competition with him , all things in subordination to him . z z Ille iustè & sanctè vivit , qui rerum integer aestimator est . Ipse est autem qui ordinatam dilectionem habet , ne aut diligat quod non est diligendum , aut non diligat quod est diligendum , aut amplius diligat quod minus est diligendum , aut aequè diligat , quod vel minus vel amplius est diligendum , aut minus vel amplius diligat , quod aeque est di●igindum Aug Lib 1. de doct. Christ . cap. 27. Id. Aug ib. cap. 23. in enumeratione obiectorum quae sunt diligenda ordinem dilectionis insinuat . 1. quod supra nos 2. quod nos 3. quod iuxta nos 4. quod infra nos ut not ex eo Lomb. 3. sent. dist. 29. Lit. A. Next to him and under him , the Church challenges the height of love : First , as shee is Catholicke , then as shee is Nationall , lastly as shee is a a I meane limited to a particular dioces , or parish wherein wee live . locall . This love men owe as Christians . Now as the lives , of men are subject to the government of one kind or other , in respect not onely of religion but externall policy and order , they owe ( as I suppose ) love , b b So Lucan sayes of Cato , Lib. 2. p. 42. that he was Iustitiae cultor , rigidi servator honesti , that his opinion was , Non sibi sed toti genitum se credere mundo , and therefore he himselfe was , In commune bonus urbi pater est , urbique maritus . first to mankind , to the good of the universe , then to that c c Et Clcero ait , non nobis solum nasci mur , &c. neque sane nobis primo nascimur , sed patriae . state and commonwealth under which they live . Lastly , to that incorporation or place wherein they dwell . For still ( caeteris paribus , all things being alike ) bonum , quò communius eo melius . Good is so much the more amiable , by how much it is the more generall . This love moves inanimate creatures , to leave their particular nature , to serve the universall , as the ayre to descend to avoyd vacuity , which nature abhorres . This love mooved Codrus , & the Decij , to devote themselves to death for their countries sake . Is this a small matter , to save a body politick by the temporall destruction , or abscision of one of the members ? See the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of humane Charity , d d Exod. 32.31 . in Moses and e e Rom. 9 1. Paul , offering up their soules ( in f f Hom. 16. upon the Romans . Saint Chrysostomes judgement ) and bodies to eternall death , to procure mercy and salvation unto Israel , and so more ample glory to God : g g Coment in Lo. Calvin supposes those wishes to have proceeded out of rashnesse and confusion of mind , as if ( saith he ) they had bin in a ecstacy , & besides themselves , desiring that which was impossible , who may both returne that answer for themselves , which S. Paul himselfe gives concerning his boasting adversaries , to the Corinthians in the second Epistle , 5. Chap. 13 , 14. If wee bee besides our selves , it is to God ( to his glory , ) or if we be sober , it is for your cause ( who are the Church of God ) for the love of Christ constraineth us : The love of Christ , who so loved the Church that he laid downe his life for her , compells us , to desire ( if it may stand with Gods good will ) to promote Gods honour , which is to shew plenteous redemption , by his rejecting of us and receiving of an whole nation into our place of favour . Though I may say of the matter and effect of this wish , as h h Vincentias Fill. Mor. 〈◊〉 To. 2. Tract . 27. 2 Qu. 2. Fillincius speakes of the alteration of the Lords day to some other . Hoc practice est impossibile , absolute verò possibile . This is a thing in its owne nature possible , abstracted from all circumstances , and reasons in the particular instance , which hinder the event , that one man should perish in the roome of many . i i Melius est ut pereat unus quam unitas Bernard . Epi. 102. Vnum pro multis dabitur caput . But because we suppose in this case , God to have decreed the contrary to their separation from him , & we know them , being meere men , to have bin no sitting mediatours for the eternall ransome of others , we determine the case it selfe to be practically impossible . But did not Christ himselfe , conditionally desire of God , k k Matth. 26.39 . a thing which was made by his Fathers determinate counsell impossible ? So might Moses and Paul conuin●ally desire , what could not be granted . l l Opertet privatis utilitalibus publicas , mortalibus aeternas antefer●e Caius Plin Lib. 7. Epist 18. Vnde Claudianus de suo Imperatore ait Nunquam publica privatis cesserunt commoda causis , And Lucan . loc. cit. saies that Cato's Heroicall disposition , was Naturamque sequi , patriaque impendere vitam . But as Pla●ius sayes of one , Hic homo versus facit , & tota sibi fami●a est . So some men studying onely their owne ends , are as it were , a whole common wealth unto themselves ; contrary unto Cato , of whom the Poet addes further , Nullosque Catonis inactus sub●e sit , partemque tulit sibi nata voluptas . But to follow the steps of Charity , by which shee descends , as it were by Iacobs Ladder , from heaven unto the earth , The degrees of private charity and from God to man . You have seene her affection to community : Amongst private objects , shee makes every man to himselfe the first , the next is the wife , then the parents , which are to be preferred in honour before the other , not in love , in this respect they are left behind , that shee may be cherished , m m Ephe. 5.25 . which is flesh of our flesh & bone of our bone : now we must love all others as our selves , none before our selves . Then followes in the order of nature , our Children & Family , which are our selves divided and multiplied , our very domestique state , and petty Common wealth : 〈…〉 not to governe , and nourish , argues more notorious defect of Charity , then is usually found amongst n n 1 Tim. 5.8 . Infidells : Next to our domestique family , o o De modo beno vivendi sermon . 5. cit. A Lombard . 3. sc● t●d . 29. l●s . apud quem ●ide plura de ordine diligendi . S. Bernard puts the houshold of faith , quia sanctior est cordium copula , quàm corporum . Because spirituall kindred is nearer than naturall . But immediatly after succeede those , whom cansanguinity , or neare alliance adde unto us : Then come those whom morality unites to our affections ; our loving friends , those that dwell neare unto us , our ordinary acquaintance , our country men , strangers , whom common humanity respects . In the last ranke , to our Christian charity are commended , even our enemies ; p p Matth. 5.44 . whom not onely morall Philosophers , but the very Scribes and Pharises permitted men to hate , q q Ib. 43. & 47. and prosecute with revenge . This is the order ( in my opinion submitted to better judgements ) which we must follow in the distribution of our charity , with the premised caution caeteris paribus , and in single relations . Else plurality or increase of the fore mentioned respects alters this rule . e.g. wee must preferre one of our kindred naturall and spirituall both before one of the houshold of faith , which is not of our Tribe : againe we may prefer godly strangers , before wicked kinsmen , or a loving kinsman before a rebellious incorrigible sonne . So S. Bernard , r r Loc. cit. plus debemus diligere extraneos , qui nobis conjuncti sunt vinculo charitatis Christi , quam propinquos qui deum non diligunt . s s Hinc . Lomb. 3. s . d. 29. lit . F. observat. quod jubemur diligere deum ex totâ virtute . i. e. maxime : proximum solum sicut nos ipsos , non sicut deum : Inimicos simpliciter , sine addito . Quia si eos diligamus , et si minus quam alios proximos , sufficit , & S. Ambros . ( cit. a Lomb 3. s . d. 29. Lit. c. ) super illud Cant ordinavit in me charitatem ait . 1. deus diligendus 2. parentes , inde filij , post domestici : qui si boni fuerint malis filijs praeponendi sunt . But all other things being alike , this is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the naturalnesse and sincerity of love , as the Apostle phraseth it , 2 Cor. 8.8 . For so S. Pauls doctrine runnes , Let them learne , first to shew kindnesse or pitty , at home t t 1 Tim. 5.4 . sc. to themselves , and their families . Then , as wee have opportunity let us doe good unto all men , especially to them of the houshold of faith , Galath . 6.10 . doe good to all , note here , that all mankind is the adaequate object of Charity to our neighbours . For with S. Paul all men are our neighbours . But the especiall object of this Charity , is the houshold of faith , that is , not any particular sect , which challenge the monopoly of the profession of faith , but u u Domesticos sidei , i. e. Christianos Aug. comment . in Loc. all Christians in generall , which are indeede , as well as title : For otherwise , w w Salvian de Gub. dei l. 2. Reatus impij , pium nomen , this name is their guilt , not their priviledge . And so consequently , the more faithfull and holy Christians men are , the more degrees of Love are due unto them . For we love our neighbour because hee beares the Image and superscription of the King of heaven . Therefore wee must chiefly love those , who chiefly participate of that Image , such are those which endeavour x x Levit. 11.44 , 45. 1 Pet. 1.15.16 . to be holy as God is holy . These are of the houshold of faith , heere of God , Ephes. 2.19 . that is , by faith gathered into the unity of the Church which is the house of God . Now t is but equity that wee should preferre Gods domestiques before Forrayners and strangers , as they are y y Ephes. 2. ib. sci . 19. called before Aliens from the Common wealth of Israel , v. 12. z z Estius in loc. Galat. 6.10 . Praecipitur ordo charitatis , secundùm quem ( caeteris paribus ) fideles infidelibus sunt praeferendi , Additantem , &c. a a Otherwise an Infidell , or wicked man , in extreame necessity as to be relieved by our Charity , before one of the houshould of faith , in ordinary want . This is S. Pauls order in Charity ( in cases alike ) to preferre the faithfull , especially the Ministers , which are the Instruments to beget faith , by the word ( towards whom hee excites the Galatians Charity , v. 6. ) before those that are not of Christian faith or life . To all S. Peter also allowes some degrees of charity , which he cals love to the faithfull ; a great measure of affection , 2 Pat. 1.7 . which he calls brotherly kindnesse : and our Saviour so far prefers this spirituall brotherhood or kindnes before the naturall , that he seemes not to acknowledge this with the other , b b Matth. 12.49 . least it should but seeme to stand in competition with it : No parity of love in imparity of objects . but even in this houshold of faith , also Christs own example confutes a parity in Love ; of which I may say ( as I think of the Presbyterian parity what c c Epist. 5. lib 9. Discrimina ordinum , dignitatumque custodias , quae si permista sint , nihil est , &c. Pliny in a case not unlik , once wrot . Nihil est hâc aequalitate in aequalius . Nothing is more unequall than such equality : Affection may put difference , for ought I know to the contrary , without any injustice : & diversity of merit , doth give just cause of diversity of degrees in Charity . Christ himselfe had one Disciple beloved d d Ioh. 13.23 . c. 18.15 . c. 20.22 . c. 21.20 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and that was S. Iohn who names not himselfe , e e Nomen suum celavit Iohannes , ne inanis gloriae causâ diligi se a Christo dicere videretur . Cyril . Alex. in Ioh. l. 9. cap. 15. S. Chrys . also observes upon Ioh. 18.15 . & 20.3 . that the Evangelist , not onely conceales his name in both places , but also puts Peters name before the periphrasis of himselfe , because he relates in each place the matter of his owne praise , in following of our Saviour with Peter to the judgement Hell , when all others had forsaken him , and in seeking his Master in the grave , and not finding him , there the Text saith , he beleeved , v. 8. Hee first had faith in the resurrection of Christ , even before Peter himselfe . Now Salomon would not have a man commend himselfe , Prov. 27.2 . And Pliny saies excellently Lib. 8. Epist. 8. Quod magnifi●um referente alio fuisset , ipso qui gesserat recensente vanescit . This serves well for our instruction against vaine glory , yet sometimes for the illustration of Gods glory , the ●en men of the Holy Ghost ( as Moses , Paul , &c. ) have commended themselves without arrogancy . least he sh●uld seeme out of vaine glory to boast of his Masters affection to him , or of his affection to his Master . Much lesse can there bee any equality in our Love to all men distributively taken . Wee Love our selves , and every part of our selves ; but wee Love not every part , superiour and inferiour , noble and servile alike , but f f 1 Cor , 12.25 . our more abundant honour , shewes our more abundant love to one before the other . And wee must love our neighbours onely as our selves , not otherwise , not more : yea as much as our selves . This sicut as , is a note of similitude , not of equality . T is like as , as truly , as sincerely ; not altogether as , i. e. in the same ardency of affection . Similitude arises from quality , not from quantity ; the same disposition of minde is required , not the same measure of love : our love to our neighbour , must bee copied out of our Love to our selves , as its originall ; but it must bee written in a smaller print , though it containe the same matter , which consists in these following rules ! Our love to our selves , is true and unfaigned , for t is naturall , and all hypocrisie is artificiall ; let love to our neighbour also be without dissimulation , Rom. 12.9 . Goe not in with dissemblers , g g Psal. 26.4 . as it were to visit thy neighbour in Love , saying with Ioab to Amasa , art thou in health my brother , h h Ita qua tegitur nocet . Professa perdunt odia vindictae locum Sen. in Traged . Medeae . Hence was learned that hellish policy of the Italian in Guiccardine , who devised how to kill his enemies body and soule with one stabbe . to betray him with thy malitious heart , according to that of Salomon , Prov. 26.24 . Imitate not the sleight of men , and cunning craftinesse , whereby they lye in waite to deceive , Ephe. 4.14 . But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking , or following the truth , Ioh. 3.18 . or being sincere in Love ; let us grow up in all things ( which follow true Charity ) into him , which is the head even Christ . 2. Wee love our selves with inflamed and vehement affections . Let us also above all things , have fervent Charity amongst our selves , 1 Pet. 4.8 . Cold Charity is as great a solaecisme in morality , as cold fire in nature . 3. Our Love to our selves is a diligent and carefull Love , which causes every man to nourish and cherish his owne flesh , Ephe. 5.29 . thinking it not enough to abstaine from doing any injury or violence unto it . And when any inevitable mischiefe falls out , he labours for remedy with teares of sorrow , and if hee obteyne it hee rejoyceth . Goe then and doe likewise to thy neighbour , even as thou desirest thy neighbour should doe unto thee , Matth. 7.12 . Bee yee all of one minde , having compassion one of another , Love as brethren , bee pittifull , be courteous , 1 Pet. 3.8 . Consider one another to provok unto k k Heb. 10.24 . love ( mutuall ) and to good workes , ( the effect of true Charity ) and her strongest testimony . l l Greg. M. in Ezech. lib. 2 Hom. 17. Amorem nostrum erga proximum , plus bona operatio loquitur quam lingua , our Charity is better understood by the language of our hands than tongues . If shee be speechlesse in deeds , wee may toll the bell for her ; shee is dying , and faith is departing with her ; for faith without works is dead , Iam. 2.26 . And faith workes by love , Gal. 5.6 . such workes you may finde in the next Chapter , vers. 2. they are of mutuall compassion and assistance , so love fulfills the royall Law , the Law of Christ . See a Catalogue of Charities good workes , 1 Cor. 13. T is the least vertue shee hath to thinke no hurt , 1 Cor. 13.5 . and to worke no ill , Rom. 13.10 . or t is a figurative commendation , intimating that shee endeavours in all things to procure her neighbours welfare , and if any unexcepted ill bee happened unto him , her heart wishes , her tongue prayes , her hand labours for helpe ; for the want whereof shee can mourne in secret , for the good succes , with her in the m m Luk. 15.9 . Gospel , shee calls her neighbours together , and rejoyceth without the bounds of a private breast . 4. Our Love to our selves is free , not mercenary , t is onely for our owne sakes , not for any collaterall respect whatsoever . So love thy neighbour for his owne sake , for his benefit , not thine : Such sordid affection is but like bird-lime , cleaving to thy neighbour , to insnare him to thy owne will , or like Ivy which by twyning about the Tree drawes out the vitall moysture . This is to love thy selfe in thy neighbour , not to love thy neighbour as thy selfe . This is the usuall Charity of the world , but t is enmity to God . 5. Our Love to our selves , which is the patterne of our love to our neighbour , is a pure , naturall , lawfull love , not that n n Talis sui dilectio melius odium vocatur August . de doct. Christ . l. 1. cap. 22.23 . v. Lomb. 3. ● . d. 28 lit . A. selfe-love issuing from originall corruption , which is a vitious affection , whereby a man loveth in himselfe , either that which is evill , or that which is good in an arrogant manner , which is indeede selfe-hatred . o o Vulg ●tans . For hee that sinneth hateth his owne soule , Psal. 10.5 . So we must love our neighbours , not with a corrupt inclination , because he is to thee as Levi was to Simeon , a brother in iniquity , with whom thou hast enjoyed , and dost still follow pleasures , or profits of sinne . How can this be good will , which worketh evill to our neighbour ? but love him recta me●●e , with a right affection , for some goodnesse that is already in him , or which thou mayst bee a meanes , by Gods helpe to work in him . 6. Selfe-love is very tender of our credits , a very favourable judge of our owne errours or faults . 1 1 Solet facunda esse laetitia , & Angustias clausi pectoris aspernata gestire Aur. Symmach lib. 1. Epist. 13. Cedant gaudia divisa coniunctis . Latius gaudet , qui & alterius bonis pascitur Id. lib. 3. Epist. 24. Gaudia quibus pauci fruuntur augusta sunt Id lib. 9. Spist . 85. If we truely love our neighbour as our selves , wee will not bee prodigall of his good p p Prov. 22.1 . name , which is pretious to him , nor 2 2 The courtesies that proceede from this love are viscata et hamata beneficia , not favours but snares , not gifts , but baites , whereby a little is laid out , to make a gaine of it , as men powre downe some water to pumpe up more . De his vide Martialem lib. 4. Ep 56. lib 5. Ep 18. lib. 6. Ep. 63. lib 7. Ep. 85. Plin. lib 9. Ep. 30. rig●decensurers of his actions , nor 3 3 Improbum est in alieno libro ingeniosum esse . Mart. in praefat lib. 1. Engram . Nemo ( ait ●lid : ) Epigrammata mea scribat . Et nemo dicta mea loquatur , ne malè loquendo sua facias . Non malè quod recitas incipit esse tuum . ut Id. Hidentiao ait . perverse interpreters of his words . q q Tacit. lib. 1. Hist. Facilius de odio creditur . Hatred doth willingly not know the best , and easily beleeves the worst , quia irati ita volunt . r r Iam. 3.17 . The wisedome that is from above ( to regulate our Charity ) is first pure , then peaceable , gentle , easie to be intreated , full of mercy and good fruits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , without partiallity , sc. to our selves , or without wrangling , sc. about others errours , or whatsoever affaires : or lastly without judging , as t is in the Geneva Bible : s s And in the margent of our owne Bible . And so consequently without hypocrisy . So runnes the note there ( which they I am affraid , have slipt over , who observe others too much ) without examining of things with extreame rigour , as hypocrites , who onely justifie themselves , and condemne all others , when in censuring & condemning others , they are li●e the ancient Moralists , eloquent against their own vices , and t t Pompeius occultior non melior . sc. Mario Syl. &c. Tacit. Hist. lib. 1 pag. 473. punish those faults more severely , which themselves follow somewhat more closely , nothing lesse eagerly , as if their anger were rather out of envie then zeale , u u C Plin. lib. 8. Epist. 20. Vir bonus verò ita alijs ignoscit , tanquam ipse quotidiè peccet , ita ipse a peccatis abstinet , tanquam nemini ignoscat , A good man is so ready to pardon others faults , as if he were an habituall sinner : Hee so abstaines from sinne , as if he would spare no offender whatsoever , but would be like w w Lib. Ancab . pag. 14. Rufus in Tacitus , cò immitior , quia toleraverat , sci . disciplinam virtutis . i. e. as strict to others as to himselfe . 7. Lastly our love to our selves is constant and perpetuall , as being naturall . For Natura non dilassatur opere . Nature herselfe is not weary with action , onely the instruments shee uses faile at length . But Love it selfe is an inward affection , to shew the externall effects whereof onely the body is required . No marvaile then , that Love never failes , x x 1 Cor. 13. ult. even then when it cannot appeare without , sed y y Greg. in Ezech. lib. 2. Hom. 17. deo occulta amoris nostri suff●ciunt Greg. But our hidden Love is manifest to the searcher of the hearts , cum tantum non possumus , quantum volumus operari Ib. z z Augustus cum esset luxuriae serviens , erat tamen eiusdem vitij severissimus ultor Aurelius vict . in vita Augusti . Acerrimus fidei exactor est perfidus , mendacia persequitur periurus , aliena vitia in oculis habemus , nostra in tergo . Senec. de ira lib. 2. cap. 28. Faciet nos moderatiores respectus nostri si consuluerimus & nos , nanquid sic peccavimus . Id. ibid Aut ann●n postea sortè peccaturi simus humana fragilitate ? sic Apostolus moret Galat. 6 , 7 & vide Tit 3.2 , 3. Let our love to our neighbour also bee constant and never degenerate into hatred . No man ever yet hated his owne flesh , Eph. 5.29 . a a Cassiodorus tract . de amec●tia . Sicut ignis , non potest non ardere , sic Charitas non potest non amarc . As fire never ceases to burne , so Charity never ceases to Love : b b Augustinus ad Iulianum comitem . Charitas quae deseri potest nunquam vera fuit . sc. sed ficta , seu fictilis . Charity which can cease , was never true , c c Sc. veritate permanentiae , si forte vera fuit veritate essentiae , but counterfeit , or brittle . d d As a glasse which shines and makes a faire shew for a while , sed dum sp endet , frangitur , but is bone broken , when it glisters most . Abide in my Love sayes Christ , Ioh. 15.9 . And as it is there in the vulgar Latine , Manete in Charitate , Abide in Charity , let brotherly love continue : e e Gal. 6.9 . And let us not be weary in well doing ( which is the fruit of Charity ) for in due season wee shall reape if wee faint not . What it is to fulfill the Law and how Love fulfills the Law . You see what it is to love our neighbours as our selves . Now to fulfill the Law , that is , to performe all the precepts of the Law , in that manner which , the Law requires . As hee is said to fulfill a mans will , who executes all the contents thereof . But ●her's the difference , mans will may be performed to the utmost by man , but Gods Law is fulfilled onely quoad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. according to his gracious acceptance of imperfect obedience , if sincere : not quoad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the rigour of justice , so that men may live without all sinne ( as the f f Pelagianor● dogma suit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut docet Hier. in dial cont . Pel. Script . Pelagians conceited ) and come to the height , or ●on ultra of Charity , as afterwards g g Haeresis fuit Begardorum et Beguinarum , in concilio Viennensi Anno Dom. 1311. ( cum novem alijs corum nefarijs dogmatibus ) damnata , posse homines in hac vita , ad tantum perfectionem Charitatis pervenire , ut reddantur penitus inpeccabiles , & amplius ( 〈◊〉 Anto. hist. part . 2. Tit. 2. cap. 3. § 2 ) In gratia Charitatis prosicere non valeant . others imagined . There is a double perfection ; one of parts , which wee call integrity , another of degrees , which we call absolute perfection . The Law of the Lord is perfect , Psal. 19.17 . sc. not onely essentially , but in all respects . And so is love absolutely perfect in it selfe , and relatively to us , as it points out to us the way of perfection , the Law of God . But wee in this life are not perfect in love , but onely in perfection of parts : in degrees , our love must still increase and abound , Phil 1.9 . Eph. 4.15 . till wee all come into a perfect man , ib. v. 13. which is , when this mortallity hath put on immortality , then we shall fulfill the Law of Love ( as the Saints now doe ) without any defect at all , when wee shall know as wee are knowne . h h Ex parte diligimus quia ex parte cognoscimus Lomb. 3. sent. d. 27. l. F. Here we know but in part , and therefore can love but in part . With David i i Psal. 119.6 . we may & must have respect to all Gods Commandements but with him , in the last verse of that Psalme , wee have our faylings : For k k Psal. 19.12 . Iam. 3.11 . who can understand his errours ! l l Non dicimus hominem posse omnis peccati expertem esse : non timemus tamen asserere , posse hominem per gratiam legem implere , e● eâ impletione vitam aeternam promereri Bellarm. Bellarmine himselfe dares not averre , that any man can live without all manner of sinne , but onely without mortall sinne ; yet he feares not to maintaine , ( out of this Text and the like ) that a man assisted by the grace of God ( † † Nondum enim inter doctos constat ( iudice Vossio lib. 6. hist. Pelag. ) an Pelagius agnoverit aliquam gratiam internam , quâ excitemur & adiuvemur ad opera pietatis , utcunque , in hoc differunt quod generalem gratiam agnoscant Papistae , quam nec docuit , nec novit unquam Pelagius . wherein they seeme to differ from the Pelagians ) may fullfill the Law of God : So that by such fulfilling of the Law , they may merit eternall life . But since that sinne indefinitely taken , is the transgression of the Law , m m 1 Ioh. 3.4 . and they that transgresse the Law , cannot fulfill it exactly , secundum totum perfectionale , but integrale , according to intensive , or graduall , but onely extensive , and integrall perfection ; Since , if love fulfill the Law by grace , n n Rom. 11.6 . there can be no reward of merit : yea , since we can performe no love , but onely what we owe ( as our Apostle speakes ) o o Rom. 13.8 . we cannot hire it out for the interest of salvation . Alas wee have not wherewithall to pay our debts , wee shall still owe love when wee have payed abundance of love , and doe wee thinke with the p p Instar viduae 2. King ●● 4. erat Synagoga ( Iudaica ) sine sponso Christo , cui libellum repudij dederat prior maritus Isa. 50.1 . paupererat , quia lex gratiam conferre non valebat ( ideò eius rudimenta infirma vocat Paulus & egena Galat. 4.9 . ) nec poterat Adami debitum persolvere , Nec sibi suaque animae providere . Habebat autem vasa commodata , quia legem usque ad Christum commo latam habebat , venit autem Christus , & ex lechytho corporis sui oleum sanguinis effudit , & adimple vit vasa vacua sc. legem Matth 5.17 . Ex eo o●eo & satisfacere pro originali & actuali peccato possumus , & vivere de reliquo deo grati & accepti . Sebast . Gomesius in Psal. 50.16 . We may indeede live acceptable unto God , and pray with David in faith Psalme 19. verse the last . But wee cannot live a meritorious life to our God . Widdow , 2 Kings 4. by a miracle of grace , to obtaine such a plenty , that wee shall have enough to pay , what dues wee owe to God and man , and then to live upon the rest and purchase also with it ? Let us rather take our Saviours advice , Luk. 17.10 . when yee shall have done all those things that are commanded you , say wee are unprofitable servants , we have done that which was our duty to doe ; wee are but servants , therefore our obedience is our duty . We are unprofitable servants : our obedience is but of small value in it selfe , and to our master no way beneficiall , Psal. 16.2 . Therefore our obedience is neither q q Quare ergo datur praeceptum si impleri nequit ? Resp. Quia non recte curritur , si quò currendum est , nesciatur , Lomb. 3. s . d. 27. lit . G. perfect nor meritorious , our r r Omnis nostra perfectio est imperfecta Bernard . Charitas in quibusdam est perfecta , in quibusdam imperfecta , perfectissima verò in hâc vita haberi non potest ut Aug. ad Hieron . loquitur . perfection is actually imperfect , compleate onely in desire and preparation of minde , and in sincere endeavour , by which wee labour to bee s s Matth. 5.48 . perfect as our heavenly Father is perfect . The best are but like the Image of Daniel , t t Dan. 2.32 , 33. their feete are of clay , made of fraile earth , which causes them often to walke on weakely , sometimes to fall dangerously , although their heads bee of gold , i. e. though their first intentions and resolutions , bee pure and sincere , towards all the wayes of God ; which yet God calls and in favour accounts the u u Ezek. 36.27 . fulfilling of the Law . But to conclude this point , our Apostle meanes that love fulfills the Law , onely thus , according to the sincere desirs of the heart ; aut quoad praeparationem animi ; or else according to perfection of parts , and uprightnesse of minde ; and that in sensu diviso , not conjuncto as we have severall occasions of doing good , not all at once , as if every act of Love were the summe of the Law . As t is evident by his enumeration of parts , namely of some of the particular Commandements : w w Rom. 13.9 . yet out of the order after which Moses set them downe x x Saint Paul there quite omits the first Commandement , & puts the seaventh before the sixt , which perhaps may afford matter for some idle Criticke to worke upon , but for us tis enough to know that our Apostles scope was not to rep●are the Commandements , but onely to give the abridgement of them . ( perhaps to intimate that they are all alike to love , which knowes no first nor last , amongst them ) with a forme concerning the parts not named , not dubitative , but inclusive , and if there bee any other Commandement ; signifying that love is as y y Militum non est interpretari iussa sed exequi Tac. N●is obsequij gloria sufficit . Id. ready to obey , as God to command , leaving all authority to God , sibi obsequij gloriam relinquens , leaving onely to it selfe the prayse of obedience . Lastly , this conclusive sentence is also exclusive ( love so fulfills the Law , Without love no fulfilling of the Law . that without love the Law cannot be fulfilled ) for he that offends in one , that is , in this one precept of Charity , offends in all , Iam. 2.10 . quia violat vinculum Charitatis , as breaking the band of the whole Law , saies S. Aug. lib. de verâ & falsâ penitentia cap. 14. ( si fortê is liber sit Augustini . ) For the conclusion it selfe , though the rigour of Logicke suffer mee not to prove it , yet I shall produce one or two parallell places of Scripture for the illustration thereof , and a sentence or two of the Fathers agreeable thereunto . The first and chiefest , Matth. 22.40 . testimony is from the best expounder and fulfiller of the Law that ever was , Christ Iesus , who informes us that on these two Commandements ( sc. of the love of God , & our neighbour ) hangs all the Law and the Prophets . Galat. 3.14 . Then let S. Paul here witnes to himselfe ( & no doubt but his witnes shal be true . All the Law ( saith he ) is fulfilled in one word that verbum abbreviatum in S. Hieroms opinion ) thou shalt love thy neighbour as thy selfe , which precept Moses gives , Levit. 19.18 . This love explicitely fulfills the second Table , implicitely also the first . For thou canst not love thy neighbour as thy selfe , unlesse thou love thy selfe first . Thou canst not love thy selfe unlesse thou love him that is thy summum bonum thy chiefest good , and intimius tibi quam tu tibi ipsi ( as Plato sayes of him ) more intimate with thee than thou art with thine owne soule , in whom thou livest , and moovest , and hast thy being . The love of God then absolutely fulfills the whole Law , Ioh. 14.15.21.23 . 1 Epi. Ioh. 3.17 . and is oft put for the whole service of God : and the love of our neighbour fulfills halfe the Law , with reference to the love of God , owe nothing to any man but love , sc. which payes all duties : but Saint Paul here , as also Gal. 5. ( with our Saviour Mat. 7.12 . ) names onely the duties of the second Table , i i Cum duo praecepta sint amor Dei , & proximi pro utroque saepe u●●m ponitur , Lom . 3. s d. 27. lit . h. because these are the most palpable & manifest fruits of love , appearing to the example of men and glory of God ; whereas in the seeming zealous observation of the first Table , in hearing and preaching of the Word and the like duties , men sometimes deceive not onely others Charity , but their owne soules also , by the art of seeming . Againe for that in case of urgent necessity , when the actuall performance of both kinds of duties to God and man ( which are alwayes best united ) cannot bee done together , the first table yeelds to the second . God will then have mercy and not sacrifice , a a And Chap. 12.7 . and out of Hos. 6.6 . Matth. 9.13 . And hence wee may collect also , why love is magnified , 1 Cor. 13. verse the last , even above faith that b b Mat. 13.46 . precious Iewell of the Gospel , for the purchase whereof a man ought to sell all that hee hath , as of himselfe . So that even in the Gospell , the love of God is called the greatest Commandement and the first , and then love of our neighbour is accounted , the second like unto it Matth. 22.38 , 39. 1 Because faith in its owne nature abstracted from the fruits and effects thereof , hath reference onely to God , and so pertaines to the first Table , but love hath relation both to God and man . 2 Because faith in that abstractive considerat●on lyes hidden in the heart , and so is knowne onely to God : but love is like fire in the bosome , which will breake out , and cannot be concealed from man . 3 Lastly , for that love in its owne nature is a more noble and heroicall vertue than faith , and of infinitely longer duration , fulfilling the Law of God unto the end , and c c 1 Cor. 13.12 . being without all end , shining 1 1 Charitas in patriâ serventior est quam in via . Aeternum enim ardentius diligitur , adeptum , quam desideratum , u● docet Sanctus Aug. lib. 1. doct. Christ . cap. 38. vid. &c. 39. Est Ciui●tas in hac vita , in●ipiens , profi●iens , perfecta ( sc. suo modo ) perfectissma vero est in coelo Vt asserit . Lomb l. 3. sent. in s●●e dist. 29. most bright in heaven as the Sun without a Cloud : and whilst that faith continues with it t is as it were d d Iam 2.26 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. if not the life , yet the breath of it . For faith without workes is dead , and faith workes by love . Onely in a relative consideration , as faith is the instrument of our justification , and so the chiefe meanes of our salvation , faith is of more excellency than love , which is onely an evidence and testimony of faith .