can pull and taste its fruits without injury or blame? yea, doth not the propriety more really belong to him as to the gross possessor, if he doth equally enjoy the benefit, without partaking the inconveniences and impurities adherent to them; if he taste them innocently and purely, without being cloyed, without being distracted, without being puffed, without being encumbered, ensnared, or corrupted by them? A charitable man therefore can never, in a moral account, be poor, or vile, or any wise miserable; except all the world should be cast into penury and distress: for while his neighbour hath any thing, he will enjoy it; rejoicing with those that rejoice, as the Apostle doth enjoin. XIII. (8.) If, therefore, we love ourselves, we must love others, and do others good; charitable beneficence carrying with it so many advantages to ourselves. We by charitable complacence do partake in their welfare, reaping pleasure from all the fruits of their industry and fortune. We by charitable assistance do enable and dispose them to make grateful returns of succour in our need. We thence assuredly shall obtain their good-will, their esteem, their commendation; we shall maintain peaceable and comfortable intercourse with them, in safety, in quiet, in good humour and cheer. Besides all other benefits, we shall get that of their prayers; the which of all prayers have a most favourable audience and assured efficacy: for if the complaints and curses of those who are oppressed or neglected by uncharitable dealing do certainly reach God's ears, and pull down vengeance from above;" how much more will the intercessions and blessings of the poor pierce the heavens, and thence draw recompense! seeing God is more ready to perform his proper and pleasant works of bounty and mercy, than to execute his strange and unpleasing work of punishment; especially the blessings of the poor being always accompanied with praises and glorifications of him, who enableth and disposeth men to do good; the which James v. 4; Deut. xxiv. 15; Ecclus. iv. 6. Ps. lxii. 12; Mic. 7, 18; Isa. xxviii. 21. praises will ever be reckoned on the account of him who drew them forth by his beneficence: it will be, as the Apostle saith, fruit redounding to his account, while it aboundeth by many thanksgiv ings to God.' So in virtue of Charity the poorest man amply may requite the wealthiest ; and a peasant may outdo the greatest prince in beneficence. XIV. We may consider, that charity is a practice specially grateful to God, and a most excellent part of our duty; not only because he hath commanded it as such with greatest earnestness; nor only because it doth constitute us in nearest semblance of him; but as a peculiar expression of love and good-will toward him: for if we love him, we must for his sake have a kindness for his friends, we must tender his interests, we must favour his reputation, we must desire his content and pleasure, we must contribute our endeavours toward the furtherance of these his concerns. Seeing, then, God is an assured friend to all men, seeing he hath a property in all men (for he is God and Lord of all), seeing he much concerneth himself for all men's welfare; seeing from the prosperity, from the virtue, from the happiness of every man, he gaineth honour and praise; seeing he is greatly satisfied and delighted in the good of men; we also must love them; otherwise we greatly shall disoblige and disgust him." Is it not indeed a practice guilty of notorious enmity toward him, inconsistent with the maintenance of any friendship or peace with him, to discord in affection from him, maligning or disaffecting those whom he dearly loveth and favoureth; who are so nearly allied to him by manifold relations, as his creatures, his subjects, his servants, his children, whom he designeth and desireth to crown with èternal glory and bliss?* XV. Seeing God vouchsafeth to esteem whatever is done in charity to our neighbour (if done with an honest and pious mind, as to his friends) to be done unto * "Οταν στυγῃ τις ἄνδρα, τὸν Θεὸς φιλεῖ, οὗτος μεγίστην μωρίαν κατεισάγει, φανερῶς γὰρ αὐτῷ τῷ operat.-Vid. Anthol. Δεῖ γὰρ φιλεῖν ἐκεῖνον, ὃν Θεὸς φιλεῖ.—Chrys. in 1 Cor. Or. xxxii. Phil. iv. 17; 2 Cor. ix. 11; viii. 19. u Ezek. xviii. : himself; that in feeding our indigent neighbour we refresh him; in clothing our neighbour we comfort him; we do by charitable beneficence oblige God, and become in a manner benefactors to him; and as such assuredly shall be requited by him and is not this a high privilege, a great honour, a mighty advantage to us? If a man had opportunity to do that, which his prince would acknowledge a courtesy and obligation to him, what a happiness would he account it! and how far more considerable is it, that we can so easily do that which the Lord of all, in whose disposal all things are, will take so kindly at our hands! XVI. We may consider, that charity is a very feasible and very easy duty; it requireth no sore pain, no grievous trouble, no great cost for it consisteth only in good-will, and that which naturally springeth thence; willingness and cheerfulness are necessary ingredients or adjuncts of it; the which imply facility:* whence the weakest and poorest man is no less able to perform it than the greatest potentate; his heart may be as charitable, though his hand cannot be so liberal one of the most noble and most famous charities that ever was, was the giving two mites ;" and the giving a cup of cold water is the instance of that beneficence, which shall not fail of being rewarded.t XVII. We may consider that charity is the best, the most assured, the most easy and expedite way or instrument of performing all other duties toward our neighbour if we would despatch, love, and all is done; if we would be perfect in obedience, love, and we shall not fail in any point; for love is the fulfilling of the law; love is the bond of perfectness: Η γὰρ ἀγάπη μετὰ τοῦ κέρδους πολλὴν ἔχει καὶ τὴν ἡδονὴν, καὶ πόνον οὐδένα.—Chrys. in 1 Cor. Or. xxxii. Ποῖος πόνος μὴ κακῶς εἰπεῖν οὐδένα; ποία δυσκολία ἀπαλλαγῆναι φθόνου καὶ βασκανίας, ποῖος μόχθος με κακῶς εἰπεῖν μηδένα ; Chrys. 'Ανδρ. ή. At nunc cum omnia quæ difficiliora sunt vel modica ex parte faciamus, hoc solum non facimus quod et factu facilius est, et absque quo cassa sunt universa quæ facimus: jejunii corpus sentit injuriam, vigiliæ carnem macerant-hæc omnia sunt qui faciant, sola charitas sine labore est -Hier in Gal. v. 13. Rom. xii. 8; 2 Cor. ix. 7; viii. 12. w Luke xxi. 2. * Matt. x. 42. Rom. xiii. 10; Gal. v. 14. would we be secure in the practice of justice, of meekness, of humility toward all men, of constant fidelity toward our friends, of gentle moderation toward our enemies, of loyalty toward our superiors, of benignity toward our inferiors; if we would be sure to purify our minds from ill thoughts, to restrain our tongues from ill speaking, to abstain from all bad demeanour and dealing; it is but having charity, and infallibly you will do all this: for love worketh no ill to its neighbour; love thinketh no evil; love behaveth not itself unseemly." Would we discharge all our duties without any reluctancy or regret, with much satisfaction and pleasure ? love will certainly dispose us thereto; for it always acteth freely and cheerfully, without any compulsion or straining; it is ever accompanied with 'delectation :† if we would know its way and virtue of acting, we may see it represented in the proceeding of Jacob, who being inspired by love, did contentedly and without regret endure so long and hard toil, such disappointments and such affronts: And Jacob (saith the text) served seven years for Rachel; and they seemed to him but a few days for the love he had to her.“ This is the root, from whence voluntary obedience doth naturally grow; if it be planted in our heart, we need not fear but that all kind of good fruit will sprout forth into conversation and practice.‡ But without it we shall not ever perform any good work perfectly, steadily, in a kindly manner: no other principle will serve; if we are only moved by whip and spur, driven on by fear, or incited by hope, we shall go forward unwillingly and dully, often halting, ever flagging: those principles which do put slaves and mercenaries on action, as they are not so noble and worthy, so neither are they so effectual and sure; as ambition, vain-glory, self-interest, design of security, of profit, of compliance with the expectation of men, &c. * It is winged-It is fire. † Εἰ γὰρ ἅπαντες ἠγάπων καὶ ἀγαπῶντο, οὐδὲν ἂν díkov oideis, &c.-Chrys. in Cor. Or. xxxii. Amor obsequitur sponte, gratis obtemperat, libere reveretur.-Bern. ad Eug. Prol.-Vid. Bern. Ep. xi. p. 1404. † Ὁ γὰρ φιλῶν οὐχ οὕτως ἐπιτάττων, ὡς ἐπιτατε TóμEvos xaipei, &c.-Chrys. in 1 Cor. Or.xxxii. Rom. xii.; 1 Cor. xiii. 5. a Gen. xxix. 20. XVIII. Charity giveth worth, form, and life, to all virtue, so that without it no action is valuable in itself, or acceptable to God." Sever it from courage; and what is that, but the boldness or fierceness of a beast? from meekness; and what is that, but the softness of a woman, or weakness of a child? from courtesy; and what is that, but affectation or artifice? from justice; what is that, but humour or policy? from wisdom; what is that, but craft and subtilty? grounded on that everlasting foundation of charity, which never doth fail, or fall away; it is sincere alms, which not only the hand, but the heart doth reach forth; it is an acceptable sacrifice, which is kindled by the holy fire of fervent affection; it is a pure devotion, which is offered up with a calm and benign mind, resembling the disposition of that goodness which it adoreth.' If therefore we would do any thing well, if we would not lose all the virtue, and forfeit all the benefit of what we perform, we must follow the rule of St. Paul, to do all our works in charity. What meaneth faith without it, but dry opinion; what hope, but blind presumption; what alms-doing, but ambitious os- XIX. So great benefits doth charity tentation; what undergoing martyrdom, yield; yet it did not yield any of them, but stiffness or sturdiness of resolution; it would deserve and claim our observwhat is devotion, but glozing or mocking ance: without regard to its sweet fruits with God? what is any practice, how and beneficial consequences, it were to specious soever in appearance, or mate- be embraced and cherished; for it carrially good, but an issue of self-conceit rieth a reward and a heaven in itself; or self-will, of servile fear or mercenary the very same which constituteth God design? Though I have faith, so that I himself infinitely happy, and which becould remove mountains, and have not atifieth every blessed spirit, in proportion charity, I am nothing; though I bestow to its capacity and exercise thereof; a all my goods to feed the poor, and though man doth abundantly enjoy himself in that I give my body to be burned, and have not steady composedness, and savoury comcharity, it profiteth me nothing. placence of mind, which ever doth attend it; and as the present sense, so is the memory of it, or the good conscience of having done good, very delicious and satisfactory. But charity doth sanctify every action, and impregnate all our practice with a savour of goodness, turning all we do into virtue; it is true fortitude and gallantry indeed, when a man out of charity and hearty design to promote his neighbour's good, doth encounter dangers and difficulties; it is genuine meekness, when a man out of charity, and unwillingness to hurt his neighbour, doth patiently comport with injuries and discourtesies; it is virtuous courtesy, when cordial affection venteth itself in civil language, in respectful deportment, in obliging performances; it is excellent justice, when a man, regarding his neighbour's case as his own, doth unto him as he would have it done to himself; it is admirable wisdom, which sagaciously contriveth and dexterously manageth things with the best advantage toward its neighbour's good; it is a worthy faith, which being spirited and actuated by charity, doth produce goodly fruits of beneficence; it is a sound and solid hope, which is b Chrys. in 1 Cor. Or. xxv. 1 Cor. xiii. 2, 3. d Gal. v. 6; James ii. 26. As it is a rascally delight (tempered with regret, and vanishing into bitterness) which men feel in wreaking spite, or doing mischief; such as they cannot reflect upon without disgust and condemning their base impotency of soul: so is the pleasure which charity doth breed altogether pure, grateful to the mind, and increasing by reflection; never perishing or decaying; a man eternally enjoying the good he hath done by remembering and ruminating thereon. In fine, XX. Whereas the great obstacle to charity is self-love, or an extrvagant fondness of our own interests, yet uncharitableness destroyeth that: for how can we love ourselves, if we do want charity? how can we appear lovely to ourselves, if we are destitute of so worthy an endowment? or if we can discern those unworthy dispositions, which accompany 1 Cor. xiii. 8. f 1 Tim. ii. 8; Matt. v. 23. the defect of it; can we esteem so mean, so vile, so ugly things as we then are? Aristotle saith, that bad men cannot be friends to themselves, because having in themselves nothing amiable, they can feel no affection toward themselves;* and certainly, if we are not stark blind, or can but see wrath, spite, envy, revenge, in their own black and ugly hue, we must needs (if they do possess our souls) grow odious and despicable to ourselves. And seeing they do rob us of so many great benefits, and bring so many grievous mischiefs on us, we cannot be otherwise than enemies to ourselves by cherishing them, or suffering them to lodge in us. These are some very considerable inducements to the practice of this great virtue; there are divers others of a higher nature, derivable from the inmost bowels of our religion, grounded on its peculiar constitution and obligations, which I shall now forbear to mention, reserving them for a particular discourse by themselves. O Lord, who hast taught us, that all our doings without charity are nothing worth; send thy Holy Ghost, and pour into our hearts that most excellent gift of charity, the very bond of peace and of all virtues, without which whosoever liveth is counted dead before thee. Grant this for thine only Son Jesus Christ's sake." cessary dependence upon, the parts adjoining; whence I may presume to treat upon it distinctly by itself: and without further preface or circumstance we may consider several particulars therein. I. And first, concerning the advice itself, or the substance of the duty charged on us, signrever (to be in peace, or live peaceably), we may take notice that whether, according to the more usual acceptation, it be applied to the public estate of things, or, as here, doth relate only to private conversation, it doth import, 1. Not barely a negation of doing or suffering harm, or an abstinence from strife and violence (for a mere strangeness this may be a want of occasion, or a truce, rather than a peace), but a positive amity, and disposition to perform such kind offices, without which good correspondence among men cannot subsist. For they who by reason of distance of place, non-acquaintance, or defect of opportunity, maintain no intercourse, cannot properly be said to be in peace with one another: but those who have frequent occasion of commerce, whose conditions require interchanges of courtesy and relief, who are some way obliged and disposed to afford needful succour, and safe retreat to each other; these may be said to live in peace together, and these only, it being in a manner impossible that they who are not disposed to do good to others (if they have power and opportunity) should long abstain from doing harm. 2. Living peaceably implies not some few transitory performances, proceeding from casual humour, or the like; but a constant, stable, and well-settled condition of being; a continual cessation from injury, and promptitude to do good offices." For as one blow doth not make a battle, nor one skirmish a war; so cannot single forbearances from doing mischief, or some few particular acts of kindness (such as mere strangers may afford each other), be worthily styled a being in peace; but an habitual inclination to these, a firm and durable estate of innocence and beneficence. 3. Living in peace supposes a reciprocal condition of being ; not only a performing good, and forbearing to do bad offices, but a receiving the like treatment from (xiv. 19;) Let us therefore follow after the things that make for peace, and things wherewith one may edify another." But here the duty hath a more large and com others. For he, that being assaulted is | with another; inculcated by St. Paul constrained to stand upon his defence, upon the Thessalonians in the same may not be said to be in peace, though words: and the like we have in the his not being so (involuntarily) is not to second Epistle to Timothy, chap. ii. ver. be imputed to him. 22; Follow righteousness, faith, charity, 4. Being in peace imports not only an peace with them that call upon the Lord outward cessation of violence, and seem-out of a pure heart: and to the Romans ing demonstration of amity, but an inward will and resolution to continue therein. For he that intends, when occasion is presented, to do mischief to another, is nevertheless an enemy, be-prehensive object; náves aroquoi, all cause more secret and dangerous: an men: as likewise it hath in the Epistle ambuscado is no less a piece of war, than to the Hebrews, chap. xii. ver. 14, Purconfronting the enemy in open field. sue peace with all men with all men, Proclaiming and denouncing signify, but without any exception; with men of all good and ill intention constitute, and are nations, Jews and Gentiles, Greeks and the souls of peace and war. From Barbarians; of all sects and religions, these considerations we may infer a des- persecuting Jews and idolatrous heathens cription of being in peace, viz. that it is, (for of such consisted the generality of to bear mutual good-will, to continue in men at that time;) and so St. Paul examity, to maintain good correspondence, pressly in a like advice (1 Cor. x. 32, 33), to be upon terms of mutual courtesy and Give no offence, neither to the Jews, nor benevolence; to be disposed to perform to the Gentiles, nor to the Church of reciprocally all offices of humanity; as- God; even as I please all men. And I sistance in need, comfort in sorrow, relief may add, by evident parity of reason, in distress; to please and satisfy one with men of all degrees and estates, high another, by advancing the innocent de- and low, noble and base, rich and poor; light, and promoting the just advantage of of all tempers and dispositions, meek and each other; to converse with confidence angry, gentle and froward, pliable and and security, without suspicion, on either perverse; of all endowments, wise and hand, of any fraudulent, malicious, or foolish, virtuous and vicious; of all judg hurtful practices against either: or, neg-ments and persuasions, orthodox and atively, not to be in a state of enmity, personal hatred, pertinacious anger, jealousy, envy, or ill-will; not to be apt to provoke, to reproach, to harm or hinder another, nor to have reasonable grounds of expecting the same bad usage from others; to be removed from danger of vexatious quarrels, intercourse of odious language, offending others, or being disquieted one's self. This I take to be the meaning of living or being in peace, differing only in degree of obligation, and latitude of object, from the state of friendship properly so called, and opposed to a condition of enmity, defiance, contention, hatred, suspicion, animosity. II. In the next place we may consider the object of this duty, signified in those words, with all men. We often meet in scripture with exhortations directed peculiarly to Christians, to be at peace among themselves as (Mark ix. 5) our Saviour lays this injunction upon his disciples, εἰρηνεύετε ἐν ἀλλήλοις, Have peace one : heretical, peaceable and schismatical persons: this univerally vast and boundless term, all men, contains them all. Neither is there any evading our obligation to this duty, by pretending about others, that they differ from us in humour and complexion of soul, that they entertain opinions irreconcilably contrary to ours; that they adhere to sects and parties which we dislike and disavow; that they are not so virtuous, so religious, so holy as they should be, or at least not in such a manner as we would have them; for be this allegation true or false, it will not excuse us: while they are not divested of human nature, and can truly lay claim to the name and title of men, we are by virtue of this precept obliged to live peaceably with them. III. We may consider the qualification of the duty here expressed, and what those words mean, If it be possible, us much as lieth in you. To which purpose Vide Eph. iv. 3, * 1 Thess. v. 13. |