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 ... Pierce, Thomas, 1622-1691. 1658 Approx. 89 KB of XML-encoded text transcribed from 23 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A54848 Wing P2190 ESTC R33406 13295256 ocm 13295256 98876

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Early English books online. (EEBO-TCP ; phase 1, no. A54848) Transcribed from: (Early English Books Online ; image set 98876) Images scanned from microfilm: (Early English books, 1641-1700 ; 1039:32) 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 ... Pierce, Thomas, 1622-1691. [8], 37 p. Printed by J.G. for R. Royston, and are to be sold by John Courtney ..., London : 1658. First word of title in Greek characters. Reproduction of original in the Union Theological Seminary Library, New York.

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eng Love -- Religious aspects. Sermons, English -- 17th century. 2003-07 Assigned for keying and markup 2003-07 Keyed and coded from ProQuest page images 2004-01 Sampled and proofread 2004-01 Text and markup reviewed and edited 2004-02 Batch review (QC) and XML conversion

ΦΙΛΑΛΛΗΛΙΑ. OR, THE Grand Characteristick VVHEREBY 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, Rector of Brington.

Philo Iudaeus 〈 in non-Latin alphabet 〉 . p. 557. 〈 in non-Latin alphabet 〉 .

LONDON, Printed by I. G. for R. Royston, and are to be sold by Iohn Courtney Bookseller in Salisbury. 1658.

To all my very much Honoured Friends and Countrymen, The respective Natives of the County of WILTS. More especially, To those of the late Solemn-Meeting. And in particular, To the worthy Stewards of the Feast. My Deare Countrymen,

I Here present you with a Discourse, which by a threefold Title you may properly call Yours. There having been nothing but your Intreaty, (which with me shall ever obtain the force of a Command) in a just conformity to which, it was both pen'd, and preached, and is now committed to the Presse too. Next to the reverence which I bear to the work it self, (I mean, The 1 Thes. 1. 3. labour of Love, and theMat. 5. 9. 〈 in non-Latin alphabet 〉 . beatifick office of making peace,) which cannot chuse but carry with it its own Reward, I was chiefly incouraged to the enterprise in which you were pleased to engage me, by your being so much at unity amongst your selves, & so Religiously intent on the good of others. For in how many things soever there may be a 〈 in non-Latin alphabet 〉 , &c. Iam. 1. 26. seemingness of Religion, I am sure its 〈 in non-Latin alphabet 〉 , Iam. 1. 27. Purity consists in these two; The Relief of the needy in their afflictions, & the keeping of ones self unspotted from the world. For the taking of both into possession, I think I cannot direct to a better course, (either for brevity, or clearness,) then that we measure and deal out our Love to others, by that natural proportion we commonly beare unto our selves. This being the scope of that 〈 in non-Latin alphabet 〉 . Jam. 2. 8. Royal Law, to which as many as are Christians must needs be subject. I say they must, so much the rather, becauseGal. 6, 7. whatsoever a man soweth, that shall he reap. And with what measure we Mat. 7. 2. mete, it shall be measured to us again. As tis the mercy of good men, which is said to 〈 in non-Latin alphabet 〉 . Jam. 2 13. triumph over Gods Iudgement, so there is judgement Ibid. and Mat. 6. 14, 15. without mercy for them that shew little or none.

This I desire may be considered by a peculiar sort of professors, who hate and persecute their Neighbours under colour of Devotion and zeal to God. As if it were not sufficient, simply to break Gods Commandements, unless they be broken against each other. For if the same God that saith, [Thou shalt not worship a graven Image] doth also say in the same instant, Thou shalt love thy Neighbour as thy self,] Then sure to persecute a Neighbour, in pretence of affection and love to God, is to take up the second Table in anger, and to dash it in pieces against the first. And what is that (in effect) but to make the Law its own Transgressor? Such men are told by an Apostle, That they 〈 in non-Latin alphabet 〉 , Iam. 1. 26. deceive their own hearts, and feed themselves with such hopes as will but nourish them to destruction, whilest they imagine that 〈 in non-Latin alphabet 〉 . Ibid. such Religion will ever stand them in any stead. And to shew them the thickness of that Fallacy, which (by the Sophistry of the Flesh) they are made to impose upon themselves, was not the least of those ends, at which I levell'd my Meditations. For no sooner was I invited to entertain my dear Countrymen, with the first and chiefest Course in a Feast of Love, but straight I reflected upon the Character which Christ had given to his Disciples, just in the Close of his FarewellJoh. 13. 1, 2. Supper, (which was indeed aVers 4, 5. 14, 15. Love-Feast) by which they might certainly be known to be truly His. I knew the Character of a Christian was to be sought most fitly from Christ Himself; And that Love was that Character, which Christ had left upon Record. Not such a Love of one another, as was the 〈 in non-Latin alphabet 〉 . Luk. 11. 39. Ravenous Love of the Scribes and Pharisees, wherewith they lov'd the Widows Houses, so far forth as to devour them, and 〈 in non-Latin alphabet 〉 . Luk. 23. 14. eat them up. Nor such aProv. 12. 10. cruel kind of Love, as was that of the 〈 in non-Latin alphabet 〉 . Herodot. in Melpom. cap. 26. p. 233. Confer ejusdem. Lib. 1. c. 73. p. 30. &c. 119. p. 51. Canibals in Herodotus, who glutted themselves with the flesh of men, because they lov'd it as well as Ven'son. For when professors are transported with such an unnatural kind of Love, as gives them an Appetite to 〈 in non-Latin alphabet 〉 , Eph. 5. 15. bite and 〈 in non-Latin alphabet 〉 , Eph. 5. 15. devour each other, (as the Apostle speaks to the Ephesians) or to eat up Gods people as if they would eat Bread, (as thePsal. 53. 5. Royal Prophet thought fit to phrase it,) It hath a tendency to nothing, but mutual Ruine.

Whereas the Note of distinction, whereby to know a sincere and a solid Christian, is such a divine kind of Love as tends to unity and peace, and so (by a consequence unavoidable) to mutuall safety and preservation. If we are 〈 in non-Latin alphabet 〉 . Eph. 3. 17. rooted and grounded in such a Love to one another, as was the Love of Christ unto us all, we shall be known by theMat. 7. 16, 17 fruit web ear, to have beenRom. 11. 19. grafted into Him, who is indeed theJoh. 15. 1. true Vine. We shall not only do toQuod tibi non vis fieri, alteri ne feceris. no man, what we would that no man should do to us, (which was the motto a Heathen Prince would needs have carved in all his Plate) But 〈 in non-Latin alphabet 〉 . Mat. 7. 12. Luk. 6. 43. what we wish that All men would do to us, we shall earnestly endeavour to do to all men. We shall love them for Gods sake, whom, for their own sakes, we cannot love. If we are meerly weak Brethren, we shall manifest (by our meekness) that we are not wilful. And if strong, we shallRom. 15. 1. bear the Infirmities of the weak. We shall walk in 〈 in non-Latin alphabet 〉 . Colos. 4, 5. wisdom towards them that are without, (I mean the enemies of Christ, both Iewes and Gentiles.) That we may neither be in danger of being corrupted by their secular and sensuall bairs, nor heighten their prejudice to the Gospel, by any matter of scandall in our Converse.

I shall never forget what I was told (about eight years agoe) by aPhilo 〈 in non-Latin alphabet 〉 . p. 539. 〈 in non-Latin alphabet 〉 . learned Jew, That Godliness and Honesty, or the Love of God and the love of men, are a kind of Twin-Sisters, which every Creature is to espouse, who is not so wedded to the world, as to admit of aIsa 50. 1. Divorce from the CaelestiallLuk. 5. 34, 35. Bridegroom. It was never allow'd unto the Iewes, toDeut. 23. 7. abhorre an Edomite, or an Aegyptian; or to reckon any man as an Enemy, (although he werePhilo 〈 in non-Latin alphabet 〉 . p. 548. scaling the City-Walls) until he had absolutely refused their solemn offers of Reconcilement. And I do now the rather take this occasion to recount the things which I have learnt, both as an Instructer of the Ignorant, and as an humble2 Pet. 1. 12. Remembrancer to men of more knowledge, (not only to You of mine own Countr y, to whom I make this Dedication, but to as many as shall not disdain to read me, let their Place and their Principles be what they will,) if peradventure by any meanes, I mayRom. 11. 14. provoke to Emulation, them that are mine own Flesh, (as the Apostle spake in another case, which yet was of kin to the case in hand,) and become instrumental to 〈 in non-Latin alphabet 〉 , &c. Ibid. 〈 in non-Latin alphabet 〉 . Jam. 5. 20. save some of them.

If in any thing I have spoken, I seem to have spoken somewhat Austerely, I here declare my self free from all particular Reflections, upon any man's person, alive or dead. My Propositions are universal, as well as true; and my severities to sin lie all in common. As many as find themselves guilty may make particular Application of my Reproofs, so as they have it in their Remembrance, that I have made none at all.

I have one thing to beg (as from all my Readers in generall, so) in particular from you, Sirs, for whose particular satisfaction my work is done; even that you will labour to be the better for all that is offer'd to your acceptance. That,2 Thes. 1. 7, 8. when the Lord Iesus shall be revealed from Heaven, with his mighty Angels, in flaming fire; taking vengeance on them that know not God, and that obey not the Gospel of Iesus Christ, you may be able toWisd. 5. 1. stand and to appear with great boldness; as wearing his Livery, which is Love, and as owned thereby to be his Disciples. To the sure protection of whose Providence, and to the wise direction of whose Grace, you all are heartily commended (without any Ceremony or Complement) by

Your affectionate Countreyman in all the services of Love and Friendship, THO. PIERCE.
〈 in non-Latin alphabet 〉 . OR The Grand Characteristick, by which a man may be known to be Christ's Disciple. JOHN 13. 35. By this shall all men know that ye are my Disciples, if ye have love one to another.

AS the Text is part of our Saviour's last words, his Farewell Sermon to his Disciples; so I may say it is a part of his last Will and Testament; and shewes the worth of that Legacy, which he was pleas'd to bequeath them at his departure. The ever blessedHeb. 9. 16. 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, and lay it up as the speech of aJoh. 13. 33. 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,

Chap. 14. v. 27. Peace (saith he) I leave with you, my peace I give unto you, not as the World giveth, a few good words in civility, or at the most, a kind wish; And therefore let not your heart be troubled at the sudden departure of my person; for as a supplement of that, I leave you my cordiall and solid Peace.

But knowing well, that His peace could never quietly rest with them, in case of Warre and Division amongst themselves, 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 thisJam. 2. 8. 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, 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,

〈 in non-Latin alphabet 〉 &c. A new Commandement I give unto you, that ye love one another, even as I have loved you.

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.

〈 in non-Latin alphabet 〉 , &c. By this shall all men know that ye are my Disciples, if ye love one another.

In which words of our Saviour, there are two things supposed, and a third is taught.

First of all it is suppos'd, that All to whom the words are spoken, either are, or ought to be, Christs Disciples. And that not only in profession, but in singleness of heart; not only verbally, and by name, but very really such. This is easily collected from three words in the Text, 〈 in non-Latin alphabet 〉 , Ye are my Disciples.

In the second place it is suppos'd, that such as are really Christs Disciples, (not in shew, 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. This is apparent from two words more, 〈 in non-Latin alphabet 〉 , All men shall know it. And were it not so in good earnest, their Master would never have directed them (as here he doth) to the infallible meanes of its attainment. For

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 〈 in non-Latin alphabet 〉 , or way of proof, ye may make men know ye are Christs Disciples. This is deliver'd in the first and the last words of the Text, 〈 in non-Latin alphabet 〉 , they shall know it even by this, 〈 in non-Latin alphabet 〉 , If ye beare love to one another.

From these three parts there are just as many Propositions, into which the Text is very naturally dissolv'd.

The first is this. That all who are Auditors of Christ, or all to whom he is revealed, do stand obliged by that meanes, to be very really his Disciples.

The second this. 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 the surest Testimony and proof of sincere Discipleship under Christ, and the principal Instance or effect wherein its eminence doth consist, And that which by Christ is here pronounced as an unerrable mark or Criterion of it, is this Divine Qualification of mutuall Love.

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 that wherein is swallowed up the prime Importance of the Text. Not only the prime, but the whole rational. Importance. And I verily think you will say as much, if you duly compare the Proposition, with the fourfold Emphasis which is to be put upon the words.

For first our Saviour doth not say, Men shall guesse or conjecture that ye are mine, but 〈 in non-Latin alphabet 〉 , they shal know it. Nor 2ly doth he say, Your Discipleship shall be known as a speciall Secret to very few, but as the Sun in his Meridian, 〈 in non-Latin alphabet 〉 , All men shall know it. Nor thirdly doth he say, All men shall know that ye seem to be by a Disguise, but 〈 in non-Latin alphabet 〉 , that ye are my Disciples without a fiction. Last of all, he doth not say, Your Discipleship shall be known by such deceiveable Tokens, as your Assembling your selves in the House of Prayer, your crying outMat. 7. 22, 23. Lord Lord, your doing Chrysostom. Hom. 71. in Joh. wonders in my name, your being Orthodox in Judgement, and jumping together in Opinions; but by This it shall be known, as by a Token which never fails, 〈 in non-Latin alphabet 〉 , If ye have Love for one another.

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) 〈 in non-Latin alphabet 〉 ,Aristot. The first thing that lives, and the last that dyes in our consideration. 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, as cannot possibly deceive us? yet even such is that Love, with which I am now to entertain you, 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.

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, when he appointed it for the measure, by which his Scholars are to be scann'd.

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 as well the nominall, as reall Christians. Nay in one kind, or other, they all have Love in their possession; and many times the worst men in the greatest measure. For greater Love then this (ourJoh. 15. 13. Saviour tells us) there is none, that a man lay down his life for his friend. And plentiful store of this Love we commonly find (in our reading) amongst the Heathen. Their great 〈 in non-Latin alphabet 〉 . Arist. Eth. l. 9. c. 8. p. 887. Philosophers did prescribe it, and not a few of their people obey'd the Precept.

To save a Friend ready to perish, we find Episthenes (in Xenophon)Xenoph. in exp. Cyri. l. 7. p. 319. ready to lay down his life. And such was the love of Artapates to Cyrus Iunior, that he perfectlyIdem ib. l. 1. p. 209. hated his own life, as soon as Cyrus had lost His. NorVal. Max. l. 4. c. 7. p. 128. would Lucius Petronius out-live his friend. Id. ib. p. 127. Pomponius & Laetorius dyed a couple of Martyrs for Caius Gracchus. And TitusId. b. Volumnius follow'd Lucullus into his grave.Ib. p. 129. Terentius preferr'd the life of Brutus by many degrees before his own. AndLib. 7. c. 8. Valerius tells us of divers servants, who to preserve their masters, destroy'd themselves. What transcendent lovers of one another wereQ. Curt. l. 7. p. 211. Menedemus and Hipsides, Xenoph. 〈 in non-Latin alphabet 〉 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 manyEx 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. more, as would make you weary to hear them nam'd. 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. Such as theVal. Max. 1. 2. c. 6. p. 50. Cimbri and Celtiberians in Valerius Maximus; TheXen. exp. Cy. l. 1. p. 212. friends of Cyrus in Xenophon; TheThucyd. l. 2. p. 124. 125. Athenians in Thucydides; ThePolyb. l. 2. p. 147. Megal politans in Polybius; The men ofVal. Max. l. 6. c. 6. Liv. l 21 c. 14. l. 23. c. 20. Saguntum and Petellia; The manySolduni apud Aquitanos. Societas Hunnorum. Sodales Antonini. Tauri apud Scythas. Fratres Arwale: 〈 in non-Latin alphabet 〉 Apud Aegyptios. Alex. ab Alex Dier. Genial l. 1. c. 26. p. 74. 75. Societies reckon'd up by Alexander ab Alexandro, who had all things in common of every kind, 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.

Thus there were multitudes of men who lov'd each other unto the Death; And some beyond it, as far as Diodor. Sic. l. 4. p. 266. Talis etiam Roboaldus, occidentalis Fris ae Rex ultimus, à Carolo magno profligatus. 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 aHomer. Odyss. ρ. p. 251. 256. 〈 in non-Latin alphabet 〉 . Id. Iliad.ρ. p. 322. 〈 in non-Latin alphabet 〉 . Vid. Plin. l. 8. c. 42. Solin. c. 47. Virgil. l. 11. Tranquillum in vitâ Caesaris. Aelian. de Animal. l. 10. c. 17. 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.

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, because we find (upon inquiry) that we are loving to our friends; or because we have ourIsa. 1. 13. solemn meetings; or standSariaster adversus patrem cruenta conspiratione faedus fecit. Val. Max. l. 9. c. 11. p. 287. fast to one another as drivers on of a design. For as there are many sorts of Love which are not rationall, and pure, as not proceeding from a right principle; 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 atLuk. 11. 18. agreement among themselves, so as Satan is never divided against Satan; but 'tis from a principle of Policy, and not of Love. Even Rebells and Schismaticks (the greatest enemies of Church and state) are wont toPsal. 56. 6. hold altogether and keep themselves close; but from a principle of Faction, and not of Love. We read ofLuk. 23. 12. 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.

The world is full of such Merchants, as keep a good correspondence, and are punctuall Dealers with one another; but from a principle of Traffick, and not of true Love. The friends of Ceres & Bacchus, Vide Philonem 〈 in non-Latin alphabet 〉 p. 693. 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. Or if they are Lovers of the men, 'tis far from beingLuk. 6. 33. Mat. 5. 46. thank-worthy. For even the Publicans and Sinners do love those that love them; 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. 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.

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, even as I have loved you. (v. 12.) Now we know the Love of Christ was both extrensively, and intensively great; and proposed (in both respects) not more to our wonder, than imitation. First it was so extensively Great, as that it reached to All in generall, (1 Tim. 4. 10.) to every man in particular, (Heb. 2. 9.) not to a world of men onely, 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, and become ofPhil. 2. 7. no reputation; Isa. 53. 3. 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. It put him upon the vassallage ofJoh. 13. 5. washing and wiping his servants feet; It made himPhil. 2. 8. 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.

Thus Christ, as our Master, hath set us a Copy of His Love, to the end that we, 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; it must reach unto our Enemies, and of them to all sorts too; 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; But to our Crueller Enemies within the Church, our particular Persecutors and Slanderers, for whom we pray in our Liturgy three times a week.

Indeed the Hypocrites of the Synagogue did constraine the word Neighbour to signifie nothing but a Friend; Mat. 5. 43. 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; And easily taking it for granted, that he dyed onely for some, they think they need not exhibit their love to all.

Such men must be taught, that even our Enemies are to be treated as one sort of friends, and that the Scripture-word Neighbour extend's to both; 'twas so extended even byExod. 23. 4, 5. Lev. 19. 17, 18. Deut. 23. 7. Moses; and so by Prov. 25. 21, 22. Vide Philonem 〈 in non-Latin alphabet 〉 . p. 550. 551. 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 to pray for them that are spitefull to us, give's us his reason in these words, becauseLuk. 6. 35. 〈 in non-Latin alphabet 〉 . Hieroc. 〈 in non-Latin alphabet 〉 . p. 70. God also is kind to the unthankfull and to the evil. 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,Verse 36. be ye mercifull as your Father in Heaven is mercifull. And when a Jew askt the Question,Luk. 10. 20. 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 ourRom 12. 20 Bread too, in case they want it. We must pray for them, and pity them, and indeavour to melt them to reconcilement; we must do them all the good offices within our power, excepting such as are apt to hurt them; we must shew them such favours as may help to raise them out of the Pit, not such as may sink them the faster in; we must not be so rudely civill, so discourteously complaisant, as toLev. 19. 17. suffer their sins to be upon them without disturbance, but must rather oblige them with ourIbid. 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 shalt not suffer Sin upon him. Although a man be so scandalous as to be shut out of our 2 Thes. 3. 14. company by the direction of the Apostle, yet the same Apostle tells us, we must not count him as an Enemy, but admonish him as a brother, 2 Thes. 3. 15.

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, 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. 〈 in non-Latin alphabet 〉 &c. •• em. Rom. in ep. ad. Cor. p. 70. 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, and did his utmost to do her good, (Psal. 122. 8.) Our Saviour being himself an Israelite, didM t. 15. 24, 26. prefer the lost sheep of the House of Israel. How kind was Moses to His Countrymen, when he became for their sakes extremely cruell unto Himself? Lord (saith he) if thou wilt, forgive their Sin; and if not, blot me I pray thee out of the book which thou hast written, Exod. 32. 32. As if salvation it self could hardly please him, 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, so that his Countrymen might be sav'd.

But many times our neerest Countrymen may become our worst Neighbours; and, in respect of their Religion, dwell farthest off too. To a man that is born in Iudea, A good Samaritan ought to be dearer, then a cruel Iew. 2 Cor. 11. 26. St. Paul, and the ChristiansThes. 2. 14. 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.

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 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. Christ; And can say of our selves, with better reason, 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, and through all, and in us all. (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 the2 Tim. 3. 2. Apostle) but a Love of others as our selves; if not as much, yet as well; if not in that measure, yet in the very same manner, in which we are obliged to love our selves. And it must be Dilectio Amoebaea, a mutuall Love; a giving and taking of affections. Indeed rather then fail, we must pledge them in Love, who do begin to us in hatred. But to make 〈◊〉 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 , Love interchanged with one another.

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. (Rom. 12. 9, 10.) we must not be 〈 in non-Latin alphabet 〉 , double-sould men, (Jam. 1. 8.) but must carry our meaning in our foreheads, and hold our hearts in our hands. Not love in word, neither in Tongue, but in deed and in Truth. (1 John 3. 18.) we must not look every man at his own things only, but every man at the things of others, (Phil. 2. 4.) If we are owners of such a love, 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 heJoh. 13. 5. did) to the meanest offices of love, even to wash, and to wipe the very feet of our Inferiors, we shall willingly bear one anothers burdens, (Gal. 6. 2.) by love serving one another. (Gal. 5. 13.) And in honour preferring one another, (Rom. 12. 10.) Nay, 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. And so St. Iohn tells us we ought to do, 1 Iohn 3. 16.

If no diviner love of one another were meant by our Saviour in my Text, 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.Novum mandatum appellatur, quia exuto vetere i duit nos hominem novum. Austin) because it prescribes us such a love, as by which we cast off the old man, and put on the new; but because it prescribes us such a love, as never was thought upon before, much lesse deliver'd under precept, to any Sect or Society of Iewes, Aug. Tract. 64. in Io. in i. Tom. 9. & Tract. 6. in Io. in in ••• o Tom. 9. or Gentiles. Had his Commandement been no more, then that we love one another, it had been old with a witness; 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 1 Joh. 2. 7. & 2 Joh. 5. no New Commandement, but an old Commandement which ye had from the beginning, yet he meanes 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; 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 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. corrupt one another (as S Austin speaks) with a meerly seditious or schismaticall Love; 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 beingLuk. 6. 35. Children of the Highest, and Sic mutuo fatres vocamus, ut unius Dei Parentes omnes, ut consortes Fidei, ut spei Cohaeredes. Minut. Faelix. 〈 in non-Latin alphabet 〉 . Philo 〈 in non-Latin alphabet 〉 . p 554. younger Brothers of our Redeemer, 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. 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. 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. If there is in us a willing mind, He accepts according to what we have, and not according to what we have not. The Grace of Christ is sufficient for us. And we can do all things through him that strengthens us. And therefore let us not despaire of getting the Mastery over our Lesson; For we are all1 Thes. 4. 9. 〈 in non-Latin alphabet 〉 , (as St. Paul speaks to the Thessalonians) immediatly taught it by God himself.

Now the more largely I have discovered, both what it is not, and what it is to love one another, 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. So saith the Law-giverMat. 7. 12. himself,Luk. 10. 27. 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, but also the second, and the third, and so indeed the 〈 in non-Latin alphabet 〉 , the All in All of a Christian. For mark the words of that Apostle, whom we cannot accuse of vain, or needless Repition. 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, 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.

Nor let any man say within himself, How can this be? Since Gods word tells us, that so it is. And yet I think it is easie to shew you How too; For the whole Body of the Law morall doth consist of ten Members, which are call'd the Decalogue, or ten Commandements of the Law. The Lord Jesus hath reduced those Ten to these Two, Thou shalt love thy God with all thy Heart, And thy Neighbour as thy self. 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, Gal. 5. 14. All the Law is fulfilled in one word, even in this, Thou shalt love thy Neighbour as thy self. 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 (saithBene 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. Austin) is inferr'd 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. 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; 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, how dwelleth the Love of God in him? 1 Jo. 3. 17. Again he argues it in the Affirmative. We know that we have passed from death unto life, if we love the brethren, 1 Jo. 3. 14. Hereby we know weare of the Truth, and have Confidence towards God, if we keep his Commandements: And this is his Commandement, that we love one another (v. 19. to v. 23.)

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. For, loving God with all our hearts, we shall keep the first Table; and loving our Neighbour as our selves, we shall not fail to keep the second.

What I have shew'd in the Great, I can easily shew in the Retail too, to wit, that Love is the fulfilling of the Law. For if we love God as we ought to do, we shall certainly have no God but Him. Much less shall we worship a Graven Image. We shall not lift up his Name in vain. Nor shall we fail to keep holy his Holy Dayes. And if we love our Neighbour as Christ requires, we shall be sure to render to every man his Due. 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. 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. Thus the four Precepts of the first Table, and the six Precepts of the second; Or if there is anyRom. 13. 9. other Precept besides these Ten, they all are briefly comprehended in this one word, Thou shalt love, thy Neighbour as thy self.

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, as it were sever'd and set apart, from all other societies and sorts of men, whether their Ring-leaders and Masters are Jews or Gentiles. 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 theirMatth. 23. 28. 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. 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, even as Christ hath loved you.

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; All Scripture (saith he) is by divine Inspiration, and is profitable for Reproof, 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, then that with which I have entertain'd you, I should think it very profitable for each of those ends, and esteem the preacher well furnished for every good work.

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 〈 in non-Latin alphabet 〉 , 2 Tim. 3. 5. Original doth very naturally import, 2 Tim. 3. 5.) For many profess to know God, who in their works deny him Tit. 1. 16.. And let a mans profession be what it will, yet if he act in contradiction to the Commandements of Christ, that very acting is nothing better, than a Denial of the Faith. 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 ofJam. 2. 16. fair words, as some call Charity; in such a2 Cor. 7. 10. 〈 in non-Latin alphabet 〉 . worldly sorrow, as some call Repentance: But it consist's in such a Faith, asGal. 5, 6. worketh by Love; in such a Hope, as doth1 Joh. 3. 3. cleanse and purifie; in such a Charity, as worketh no ill to his neighbour; but is (on the contrary) theRom. 13 10 fulfilling of the Law; and in such a Repentance, as shew's it self by amendment, and change of life, bringing forth Mat. 3. 8. fruits meet for Repentance. Whatever some Mockers are wont to say; 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, Mat. 5. 23, 24. and there remembrest that thy Brother hath ought against thee, leave there thy gift before the Altar, and go thy way, first be reconciled to thy Brother, and then come and offer thy gift. As if he should have said, Get thee gone, and be Honest, before thou talk'st of being Godly. Now together with this, compare St. Iohn's way of reckoning1 Joh. 3. 10. In this the children of God are manifest, and the children of the Devil, whosoever doth not righteousnesse is not of God, neither he that loveth not his Brother Ve s. 14.. And we know that we have passed from Death unto Life, because we love the Brethren. Nor doth our Saviour say (in my Text) By this shall all men know that ye are my Disciples, if they see ye love God, But by this they shall know it, if ye love one another. Because our love of one another doth presuppose we love God; which 'tis1 Joh. 4. 20 impossible we should doe, in case we love not one another. For he that hateth his Brother is a Murderer, and abideth in Death, 1 Joh. 3. 14, 15.

Thus ye see how this Scripture is profitable for Doctrin.

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? Luk 18. 8. Yes, store of that Faith, which will ever be common to men withJim. 2. 19. 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, as is the mother of Obedience? and the mother of such obedience, as is impartially due to the Law of Christ? Alas! 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, Joh. 16. 2. 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. 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, and however cruel to us Christians; yet, they are kind to one another, and full of good works too. They suffer not the needy to goe without his relief, nor the Captive without his ransom. Nay theIoseph. Antiq. 18. 2. Philo Iud. in lib o cui Titulus, 〈 in non-Latin alphabet 〉 , p. 678. 680. 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. Then, secondly, for the Gentiles,Iliad. p. 109. Homer describes the love of Enemies; TheHierocl. in 〈 in non-Latin alphabet 〉 p. 65, 66, 70. Pythagoreans gave it in precept; andVal. Max. l. 7. c. 8. p. 193, 194. Antius Restio's brave servant reduc't the Doctrin into practise. 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, 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, 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, how few are followers of his Example? Mar 10 21. how far are they from giving all to the poor, whoIsa. 3. 15. & 47. 2. grind their faces as it were meal, and eat them up as it werePsal. 14. 4. & 53. 4. 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, Mar. 10. 20. who take away all from them that follow him? How do they wrestle against powers and principalities, Eph. 6. 12. who flatter and syncretize with every thing that is mightiest? How doe they abstain from all appearance of evil, 1 Thess. 5. 22. 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.

Thus you see how this Scripture doth furnish matter for Reproof.

And as for Reproof, so withall for correction and instruction in righteousnesse. Because it serves toConsule virum consummatissimum, D. D. H. in 2 Tim. 3. 16. reduce such as are wandering out of the way, and to build up such as have begun, or, as it were, set out in the way of righteousness. Whereby it brings me neerer and neerer to the more special end of our present meeting; 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 Gal. 3. 24. School master to drive us on unto Christ; but Disciples under Christ, who was a gracious Schoolmaster to lead us on unto God.

You know when I entred upon my Text, I told you it was a part of our Saviour's last will. And I must tell you, 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, 1 Cor. 10, 11. 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. The true intent of the Testator was to make us1 Tim. 6. 18. rich in good works, rich towards God, and to one another. But I may say of Right in such a Legacy, what Aristotle saith of the soul of man, that the whole is in the whole, and the whole in every part too. Nor is it left (as other Legacies) to be accepted, or refused, without offence. For what is allowed to be our priviledge, is also injoyned to be our duty. In such a Legacy as this, we are not only permitted, but strictly obliged to claim our portions. For so run the words, A new commandement give I unto you. His command of our Acceptance was one part of the Gift; and made his Testament of force, not onlyHeb. 9. 17. after but before his death.

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. 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, Phil. 4, 5. must be know unto all men. Our light of love (like the Sun) must cast a glory round about it, though not to this end, that men may see us, and glorifie us, yet at least to this end, that men may see our Mat. 5. 16. good works, and glorifie our Father which is in heaven. Or as 'tis expressed in my Text, that all men may know we are Christs Disciples. 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, 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 〈 in non-Latin alphabet 〉 , a Graecian Feast of good fellowship; but a Christian 〈 in non-Latin alphabet 〉 , or Feast of love.

If you will know what that means, you must consult the second Chapter of the Acts of the Apostles; where you will finde, in the co clusion,Act. 2. 46. that they did not onely continue daily in the Temple, but they did also break bread from house to house. They did enjoy their merry meetings of love and charity; for so it followes in the Text,Ibid. 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 Illi tres in anno faciunt quadragesimas, quasi tres passi s at salvato •• s. Hieron. in ep. d Ma cellam. ol. 406. Montanus would fain have had it. 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. Verse 44, 45.

Neither was it upon a suddain, that charity grew to that coldness in which we finde it. ForQuia animo animáque miscemur, nihil derei communicatione dubitamus. Omnia indiscreta apud nos sunt, praeter uxores. Tertull. in Apol. cap 39. Tertullian tells us, that (in his dayes) they had all things in common, except their wives.

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, as will indure to be preach't into so much purity.

All I exhort you to, is this, That ye will be but as ingenuous as the Heathen Emperor Severus, that is, that ye will doe as ye would be done by, and at least be liberal 2 Cor. 8 3. to your power; and that ye will so shew mercy, as ye hope to finde it. Ye cannot call it a Feast of Love, where some are drunk, whilst some are hungry, (as it seems at1 Cor. 11. 21. 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. 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; Luk. 14. 12. When thou makest a Dinner or a Supper, call not thy Friends, nor thy Brethren, neither thy Kinsmen, nor thy rich Neighbours, least they also bid thee again, and so recompense be made thee. From whence we learn this Lesson, That 'tis true 〈 in non-Latin alphabet 〉 , Aristot. Eth. l. 8. p. 816. 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, than to make an exchange of good Cheer; to commute a Dinner for a Supper; 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.Vers. 13. When thou makest a Feast, call the poor, the maimed, the lame, and the blinde, adding this for a reason, because they cannot recompense thee again. Vers. 14. Which is as much as to say, that the noblest motive to our Beneficence should be the poverty of the object on which 'tis fasten'd, and the greatest impossibility of the least Requital upon earth. It is alwayesActs 20. 35. more blessed to give than to receive, (as our Saviours words are recorded in the Nazarene Gospell) but then especially, when we give with an assurance, that (on this side heaven) we shall not receive. 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)Vers. 14. Thou shalt be recompensed at the Resurrection of the Dead.

Say then, my Brethren. When God professeth to be ourProv. 19. 17. Debter for all we give unto the poor, and gives us his word for aIbid. Repayment, and when Christ becomes our security, Mat. 19. 29. that all we lend shall be return'd a hundred fold into our Bosomes; Luk. 6. 38. what kinde of reason can be imagin'd why one Rich man will lend his money unto another, for six pounds in the hundred, or lay it out in some Trade (at most) for twenty in the hundred, rather thanProv. 19. 17. lend it unto the Lord (by having pity upon the poor) orMat. 13. 45, 6. lay it out upon life eternall, whereby he shall not only receive six or twenty in the hundred, but exceedingly more, 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 beLuk. 16. 22. 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 mustEph. 4. 28. work with your hands the thing that is good, that ye may have to give to him that needeth. St. Pauls own hands did administer to his necessities; and not only to his, but to theirs also that were with him, Act. 20. 43. The strong ought by their labour to 〈 in non-Latin alphabet 〉 , Philo 〈 in non-Latin alphabet 〉 . p. 557. 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, as being Iure Divine, of God's immediate Deut. 15. 11. 1 Sam. 2. 7. institution. And our Lord himself, thatMal. 4. 2. 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, 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. (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 Prov. 14. 31. reproach your Maker; or, 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 [1 Tim. 5. 8. 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 〈 in non-Latin alphabet 〉 . Philo. 〈 in non-Latin alphabet 〉 . p. 544. fault than their being poor, must have such provision made for them, that they may fare the better for being Hungry.

But yet I am not at an end of my Exhortation. For in vain do rich men conspire, to refresh the Bowels of the poor,Philem. 7. whil'st by envy, or Animosity, or by vexatious Suits at Law, they do impoverish the Rich too. 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, or Suit at Law, untill they are utterly disenabled to hold it up. The wise Disciples of 〈 in non-Latin alphabet 〉 . Hierocl. 〈 in non-Latin alphabet 〉 . p. 61. 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.

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. Eph. 4. 3. 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 of1 Cor. 12. 13. St. Paul, That by one Spirit we are all baptized into one Body; whether Jewes, or Gentiles, bound or free, of different Countreys, or of the same, we have been all made to drink into one Spirit Vers. 27. Ye are the Body of Christ, and members in particular. Vers. 25. Phil. 4. 8 Let there be no Schisme in the Body. 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; if there be any vertue, if there be any praise,Chap. 2. v. 1. if there be any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any Bowels and Mercies, Think on these things. And the very God of Peace sanctifie you wholly; that the 〈 in non-Latin alphabet 〉 . whole of you, both body,1 Thess. 5. 23. soul, and spirit, may be preserved blamelesse unto the coming of our Lord Iesus Christ.

Now unto him who is able to keep us from falling, Jude 24. and to raise us when we are down, 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,

Blessing,Rev. 5. 12, 13. and Glory, and Honour, and Power, and Wisdome, and Thanksgiving, from this day forward, and for evermore.

THE END.
Books written by the same Author, and lately published, Viz.

1 THE Sinner impleaded in his own Court; wherein are represented, the great discouragements from sinning, which the Sinner receiveth from sin it self, &c. 80.

2. The Christians Rescue from the Grand Error of the Heathen, touching the fatall necessity of all Events, and the Dismall consequences thereof which have slily crept into the Church. 40.

Sold by Richard Royston at the Angell in Ivy-lane.