A Treatise of Love.

Written by John Rogers, minister of God’s Word in Dedham in Essex.

God is love, and he that dwelleth in love dwelleth in God, and God in him, 1
John 4:16.

This is the message that ye heard from the beginning, that ye love one another, 
1 John 3:11.

And this commandment have we of him, that he that loveth God, should love his
brother also, 1 John 4:21.

London, printed by H. Lownes and R. Young, for N. Newbery, at the sign of the
star in Pope’s Head Alley. 1629.

To my loving neighbors of Dedham:

Loving and good neighbors, the doctrine of faith being gone forth into the
world, I thought it not amiss that the daughter should attend upon her mother:
and therefore to put forth a treatise of love, to follow after faith, as they
were both handled in your hearing not very many years since. Now I desire that
these things may live and speak unto you, when I shall be taken from you: in
which two if you shall profit, you cannot but do well, God shall be much
honored, and I shall have my great desire. Now this of love, I dedicate unto
you, that as you have learned in some measure to love one another. So that you
do it still, and increase more and more. I found you, by the care and diligence 
of my worthy predecessor, in a peaceable state. Thus, through God’s mercy, have 
you continued without rents or divisions, sidings or part taking, in peace and
unity these three and twenty years of my abode with you: wherein both the head
and body of the congregation looking one way, much ill hath bin hindered, and
much good done and maintained. And I hope so to leave you: yea, my heart’s
desire is, that you may live in peace, and godly love when I am gone, that as
you have done, so you may draw altogether as one man. So shall nothing be too
hard for you, nor no force of wickedness be able to prevail against you; as a
bound fagot cannot be broken, though the band loosed and sticks shattered
asunder, becomes weak. As few or no suits of law have been found amongst you,
but differences either between yourselves agreed, or by indifferent neighbors
compounded; so do still in the name of God. And as I have ever found you forward
in good sort to any deed of charity, wherein you have been moved, besides the
good provision made for your own poor: so I beseech you to continue, that you
may show forth the fruit of the ministry of the Word so long, so long continued 
among you; and other towns seeing your well-doing and good order, may be
provoked by your example and so God may have much honor by you, and he take
pleasure to dwell among you, and be the God of your posterity after you, from
one generation to another. Which I beseech him to grant for his mercies and his 
Christ his sake.

And you that be young now (which God be thanked give good hope) if God let you
live to stand up in your predecessors rooms, see that you labor to quit
yourselves as well as they have done; and better will be required, as having
more light every day, and their example to make use of. In which hope I take my 
leave, and commend you all heartily to the grace of God, remaining until death,

Yours in what service of love I can,

John Rogers.

                                   Chapter 1

Having finished the doctrine of faith, let me add a few things concerning love, 
which were delivered from the same text, 1 John 3:23. In my ordinary course one 
after another. This is the commandment of God, that we believe in the name of
his son Jesus Christ, and love one another. Which, seeing the Holy Spirit hath
joined together, as two necessary and inseparable companions; and that the duty 
of love is of so necessary use in the course of our lives, I thought good to add
some things hereof to the former treatise. The Holy Spirit having had occasion 
in verse 22 of that chapter, to speak of the keepers of God’s commandments, who 
are the parties whose prayers God will hear; now in this verse, lest any should 
doubt and ask the question, but what be those commandments? He therefore names
them, and brings them all to these two heads; faith in Jesus Christ, and love to
our brethren: and these he exhorts unto, to believe in Christ Jesus, and to
love one another.

Now, in that the apostle hath reduced to two heads all the commandments of God
and our duties, he hath mercifully provided for our weakness, and prevented
those carnal excuses whereby most men cloak their ignorance and careless neglect
of heavenly things: oh, they be so dull to conceive, and the Scriptures so
dark, and they have such ill memories, and the Scripture so large, as they can
make no work of them; which is Adam-like, to turn the fault from themselves upon
God. As if they should say, if God had given us shorter and plainer Scripture, 
and better wits and memories, we would have done great matters. But this is but 
the wickedness and falsehood of their hearts: for they can find wit and memory
enough for the world, their profits, pleasures, or lusts, and what they have a
mind to; and why should they not serve them for better things, if they would
bend themselves thereto?

And God hath mercifully left us so much of his word, as is necessary to
salvation, clear and plain to every humble and teachable heart, that seeks help 
of God by prayer, and is willing to be ruled thereby. Yea, he hath gathered the 
whole into short sums; as the whole law and will of God, so large and scattered 
in the Scriptures, is referred to ten words, Deuteronomy 10:4. Which are the Ten
Commandments, delivered by God, Exodus 20. And these ten referred to two,
Matthew 22:40. And these two to one, Galatians 5:14.

So our whole direction concerning prayer, is in that short platform called the
Lord’s Prayer. So hath the Church of God since, out of the apostles’ writings,
gathered all the things we are to believe unto eternal life, into twelve
articles. So hath God provided in this lightsome, (and in that respect) blessed 
age of ours, abundance of good books of the points and principles of our
religion, some more large, some more brief; catechisms for every bodies turn,
that even the dullest, and of worst memory, may come to the knowledge of God,
themselves, and their duties, and the things of salvation, if they be not
shamefully careless. So that the ignorance of the people of this land (which yet
is fearfully gross, and more than any think for, but they that try it) is
affected and willful; and therefore their condemnation will be (as more fearful 
than of other nations, so) most just and inexcusable. It's lamentable to see how
the precious time is spent with many, in sinful courses and exercises; with
most, in eager pursuit of the world, the profits, honors, and pleasures thereof,
as if they were the necessary things, and end of our being here; when the means
of the knowledge of God, and the things that concern our own happiness lie
woefully neglected. Hath God after the long night of superstition, ignorance,
and idolatry, that our fore-fathers lay under, caused the day to arise, and the 
sun of righteousness to shine so long upon us, and shall we yet love darkness
and not light, be ignorant, and grope at noon-day? Hath God set us up with those
precious means of grace and life, and given us our full scope in them, when he 
hath denied them to nations twenty times as great as ourselves, and shall we
make sleight of them? Oh how many under the tyranny of antichrist, that would
skip at the crumbs that fall from our tables, would adventure their lives for
the scraps and leavings of such things as we cast under our feet? They would and
cannot; we may and will not: may we not justly fear, lest God ere long snatch
his word from us, and bestow it upon them, that will make better use of it?

The Lord awaken the people of this land, to know the day of their visitation,
and to understand the things that belong to their peace, before the decree come 
forth, and it be too late.

Get knowledge and understanding, search the Scriptures, make use of such good
helps as the time affords plentifully. Take our time: say not, I am dull, I have
a bad memory. God hath taken away these pretenses: therefore they will not go
for payment at that day.

Next, observe, that faith and love are joined together as two inseparable
companions: wheresoever one is, there is the other also, and miss one miss both.
He that hath faith, must needs have love; for faith worketh by love, Galatians 
5. Faith assuring us of God’s love, to us, makes us love God again, and our
neighbor for his sake, at his commandment, and for his image that is in him.

And wheresoever true love is, there certainly faith hath gone before; these can 
be no more severed than sun and light, good tree and fruit. As for that, 1
Corinthians 13. If I had all faith, and have no love, I am a sounding brass, and
tinkling cymbal: it's to be understood of the greatest measure of the faith of 
miracles, which indeed might be severed from that of love, as in Judas; not
meant of justifying faith, of which before in the treatise of faith.

This may be comfortable to many humble souls, that unfeignedly love God (as
appears by good signs) that love his word, ordinances, and their neighbors; but 
saints especially, and yet doubt whether they have any faith or no: they may as 
well doubt whether the sun be risen, when they see the beams thereof shine in at
their window. It's impossible to have love, until we have faith wrought in us, 
which is the mother-grace; as impossible, as to have good fruit without a tree
for it to grow upon.

2. This on the contrary, witnesseth fearfully against the people of England, and
the most part everywhere, that there is no faith among them, seeing love is so 
scarce and hard to be found. The manifold idle and malicious willful suites in
law, the many contentions, brawlings, railings, and fallings out for trifles, do
show there is but a little love. So much oppression, cruelty, extortion,
bribery, simony, such racking and rending, every man for himself, not caring who
sink, so he swim; so much deceit in bargainings and dealings, in buyings and
sellings, as one knows scarce whom to believe, every one spreads a net for his
neighbor, to catch him if he can: such covetous pinching, neglect of giving
where cause is, of free lending, by reason of usurious lending, and innumerable 
such courses as these, do cry out with a loud voice, that love is but rare. Such
neglect of duty to others souls, so few regarding to admonish, reprove, exhort,
comfort, when, and where there is need, few able, fewer willing: besides, so
little love to the saints and true servants of God. All these bear witness
strongly, that love is wanting; and therefore, certainly, that there is no
faith: which where it is, cannot but show itself by true love in the fruits
thereof. Let men therefore, whosoever they be, keep silence concerning faith,
except they can prove it by their love; which while they live in the quite
contraries thereto, they can never do.

Next, whereas faith and love being joined together, yet faith is set in the
first place, note, that though in regard of time, they be wrought together in
the soul, yet in order of nature, faith goes first, uniting us to Christ, from
whom are derived into us, love, and all other graces.

First, this confutes that popish assertion, that love informeth faith, or gives 
a being unto it; which cannot be, since faith is before it. It declares and
makes faith manifest where it is, and proves the soundness and truth of it, but 
gives no form or being thereto.

2. This sheweth, that where faith is not, there it's impossible love should be; 
therefore an unbelieving man or woman, neither doth, nor can love God or their
neighbor: which is a fearful thing to be spoken, and yet most true: therefore,
Lord, how should it awaken such (which are the greatest part) to labor earnestly
after this grace of faith! Get this and get all; and so on the contrary.

3. Lastly, let none of those that are about the work of faith, hold off, and
say, if I could love God as I would, and my neighbor as I should, then I could
believe: nay, rather know, that you must first believe, and then you shall be
able to love God and your neighbor.

Objection. But here some may object, that whereas the apostle hath brought all
our duties to these two, faith in Christ, and love to our neighbor; that this is
defective, for as much as the love of God, which is the chief of all, is left
out.

Answer. We are to know, that it's not left out, but necessarily included in the 
love of our neighbor, from whence that doth proceed: for as he that loves God,
cannot but love his neighbor, so no man can love his neighbor truly, in whom the
love of God is not wrought, for whose image, and at whose commandment he loveth
him, 1 John 5:2.

                         Chapter 2. Of the love of God.

Of which love of God, seeing both it's the principal, and that whereby we may
know whether the love of our neighbor be in us, yea or no, which is the point we
mainly intend in this treatise; I will therefore speak a little of the same.
The love of God is a most precious and honorable esteeming and affecting of him,
with a chief delight in him above all things. God is worthy to be loved
unmeasurably, because he is infinitely and unmeasurably holy, pure, perfect, and
good in himself. Also because he hath been unmeasurably good to us, especially 
in giving his son to the death for us. John 3:16. So God loved, i.e., so
unmeasurably and unutterably, and so forth. 1 John 4:9-10. And Ephesians 3. To
know the love of Christ, which passeth knowledge: but that we cannot; therefore 
we must love him, as Deuteronomy 6:5. With all our heart, soul and might. But
this we cannot neither, since the fall of Adam; therefore we must love him with 
an upright heart, and this God will accept in Christ. We must love him simply
and absolutely for himself, and all other things for him, in, and under him. We 
must not love him as we love other things, but above all other things in the
world. Matthew 10:37. He that loveth father or mother more, and so forth. Nay,
Luke 14:26. He that hates not father, and so forth. That is, when they would
withdraw us from God and his obedience: therefore Deuteronomy 13:6. Are we
bidden, if any, never so near and dear, should entice us to idolatry, we should 
reveal him, that he may be put to death. If we love him not above all things, he
is not our God.

And this we ought to do, first, because he is goodness itself, which is most
worthy of all love, and wheresoever we see any part of this image, it ought to
draw our hearts unto it. Secondly, he hath created us after his own image,
redeemed us by his dear son, preserved us always, and multiplied upon us, and
daily reneweth innumerable mercies both for soul and body; and do not these
(besides what he hath promised us hereafter) challenge all our best affections?

Thus have the worthy servants of God done in their several generations. The holy
martyrs, who have forsaken all for his love, and counted meanly of their lives 
for his names sake: yea, chose rather to endure the uttermost torturings, that
cruel persecutors could inflict upon them, rather than do anything to his
dishonor.

This condemneth all such as are so far from this love of God, as they are no
better than haters of God: oh, there be none so vile. Yes, we are all such by
nature, until God work a change, Romans 1:30. And 8:7. The carnal mind is enmity
against God; for it's not subject to the will of God, nor indeed can be. Saint 
Paul, Romans 5. Colossians 1. Saith, we were enemies to God. 2 Chronicles 19:2. 
Wouldst thou love them that hate God: 1. Ahab a wicked idolater, and such as he?
So also in the end of the second commandment, see if God call not idolaters,
and such as pretend great love to him, and are at great cost and pains with him,
haters of him.

Such be all atheists, heretics, and so forth. Papists be idolaters, and great
haters of God, persecuting also his truth and saints with fire and sword. Among 
ourselves be many abominable blasphemers, condemners of God and all goodness:
the better any person, thing, speech, action, or duty is, the more they hate it;
and the worse anything, or any company is, the better it pleaseth them.

These be Satan’s eldest sons, marching in the fore-rank of the devil’s band, to 
whom (without rare repentance) belongs nothing but a fearful expectation of
vengeance, and violent fire to devour such adversaries, Hebrews 10:27. It
condemneth all such as love not God, which indeed are to be ranked with the
former haters of God, save that they do it not in so high a degree. But most
will say, they love God, or else it were pity of their lives, and they defy him 
that shall say, they love not God: what, am I a dog? Thus, if great words would 
carry it, everybody would be lovers of God: but it's deeds must prove it, not
words. And the Holy Spirit hath left us certain and infallible marks, to know
the love of God by, by which if you will be tried, let us briefly hear some of
them, and judge yourselves accordingly. They that love God, hate evil, Psalm
97:10. They will keep God’s commandments, John 14:21:1 John 5:3.

They that love God, would that all others did so, and draw as many to God as
they can; as Philip did Nathanael, John 1:41. Matthew the publicans, Matthew 9. 
To our Savior Christ. Isaiah 2:1. And rejoice to see any come home to God by
repentance, as the angels of heaven do.

They will grieve, when they see him wronged or dishonored; as Moses, when he
threw down the tables; and Phineas, when he ran thorough Zimri and Cozbi. Lot’s 
righteous soul was vexed at the unclean conversation of the Sodomites.

They that love God, will love his word, being holy and pure as himself, and
containing his good will.

They love his faithful ministers: he that receiveth you, receiveth me, Luke 10.

They will love God’s children and his image, wheresoever they see it, 1 John
5:1. Psalm 16:3.

They will take pains in his service, as Jacob did night and day in Laban’s, for 
the love he bare to Rachel: and be at cost, as David towards the building of the
temple; and Mary, with her box of precious ointment poured on our Savior
Christ. Yea, and speedily he will go about what God calls him to; as Abraham
that rose early to offer Isaac, and Hamor, who made speed to get the Shechemites
to yield to the demands of Dinah’s brethren, because he so dearly loved her.

They that love God, are willing and glad to meet him, or hear from him in the
ordinances of his word, prayer, sacraments, as the wife desireth, and is glad to
hear from her absent husband, and to send or receive tokens to him and from
him.

They that love God greatly, are content to suffer for his names sake; as Paul,
that said, I am not ready to be bound, but to die at Jerusalem for the name of
Christ. And that worthy martyr, that said, shall I die but once for my Savior? I
could find in my heart to die a hundred times for him.

Also they long for his last coming, for their full redemption, and that they
might be ever with the Lord, as 1 Thessalonians 4:17. As the church, Revelation 
22, Come, Lord Jesus, come quickly. Or else they long to be with him, in the
meantime, as Paul, I desire to be dissolved, and to be with Christ, which is
best of all.

Now, if these be the true and certain marks of the love of God, and where these 
be wanting, or much more, where the contraries to these be found, there is no
love of God; then must we necessarily conclude against the most part of people
in all places, that there is little love of God abiding in them, as will appear,
if we look over the particulars: which might strike terror into their hearts,
if it were well considered.

For those whose hearts by these marks can bear witness on their sides, let them 
labor to increase more and more in this love of God, and see what privileges God
hath promised and bequeathed unto them. Psalm 91. The three last verses,
because he hath loved me, therefore will I deliver him, and so forth. He shall
call upon me, and I will hear him, I will be with him in trouble, I will be with
him, and glorify him: with long life will I satisfy him, and show him my
salvation. And John 14:21. He that loveth me, shall be loved of my father, and I
will love him, and show mine own self unto him. Verse 23. Yea, these are they, 
to whom God hath promised his heavenly kingdom. James 1:12. To them that love
him.

Thirdly, it condemns those, that love anything more than they love God; as
father, mother, wife, child, profit, pleasure, friend, yea, or life itself:
which is no other than idolatry, and to make that our God, which we love above
God, and spiritual adultery, as St. James calls it, James 4:4. As a man that
loves a harlot more than his own wife: yet what is more common than this? Yea,
the trade of it with the common sort, who for the sake of the things above
named, care not what duties they omit, or what sins they commit against God: who
yet ought to be loved above all, and all things to be loved, in, and for him,
and under him, and as may stand with our love to him, and not otherwise.

Yea, the servants of God, because their love is not perfect, suffer many things 
to come in between God and us, and steal our heart and affection in part from
him, and that obedience that we owe unto him: which we ought to bewail deeply,
and labor every day more and more, that his love may be greater in us, than to
anything; nay, all things else that are in the world besides. And so much of the
love of God briefly, having taken it but by the way.

           Chapter 3. Of love to our neighbor: and first, what it is.

Now I come to handle the duty of love to our neighbor, as that which necessarily
floweth from the love of God. And of this, first, what it is: secondly, of the 
notes it's known by: thirdly, of the properties of true love: and fourthly, of
the persons that we ought to love.

1. Love is a sanctified affection of the heart, whereby whosoever is endued
withal, endeavoreth to do all the good he can to all; but especially, to them
that be nearest unto him.

1. It’s an affection seated (as we say) in the heart, as all the other of hate, 
hope, fear, joy, grief, and so forth. As the understanding is in the head. These
are in themselves good, and not evil, being given to Adam in his creation, in
whom they were all pure, well-ordered, and in good tune, loving the good, and
hating the contrary, and so in the rest. But ever since the fall, they are
utterly corrupted: the will and affections have not only lost all their purity, 
but the will is become most rebellious, and all the affections disordered, and
turned the contrary way: as this of love, is turned to the love of evil, to
malice, revenge, and self-love.

2. I say it’s a sanctified affection: for ere a man can love, he must be
regenerate, and sanctified throughout; as in his understanding and will, so in
his affections: which is, when a man is united to Christ by faith, he is
sanctified by the spirit; that is, the old and cursed disposition that is in us 
by nature, is put away, and a new and contrary frame and disposition of soul,
wherein we were at first created, is brought into us, the understanding
enlightened, the will made pliant and frameable to the will of God, and so the
affections purged and restored to their former integrity in some measure; as to 
hate the evil, so to love the good, to love God and our brethren for God’s
cause.

So that no unregenerate or unsanctified man, can love either God, himself, or
anybody else. True love proceeds from a pure heart, good conscience, and faith
unfeigned, 1 Timothy 1:5. From a soul purified by the spirit, 1 Peter 1:22. And 
Galatians 5. It’s reckoned among the Fruits of the Spirit. And 2 Peter 1:7. It’s
reckoned among other graces, faith, temperance, patience, godliness, and so
forth. So that one is no more in us naturally, than the rest.

There be many things that the blind world call love, which are not this grace
that we speak of, nor come in any such account with God. That between the
fornicator and his harlot, is no love but lust; as in Amnon, which turned as
soon into hatred. Between drunkards and thieves, is no love, but conspiracy: for
love rejoiceth not in iniquity, but in the truth: that is, in that that is
good.

Nor that natural love of parents to their children. This is in brute creatures: 
the cow loves, nourisheth, and defendeth her calf; the goose and gander tend and
brood their young.

Nor that civil love that is between ordinary people in the world, that stands
only in eating and drinking, prating and playing together, which they count such
love and good fellowship, as who so speaks against, and calls for better
spending of the time, is cried out upon, as an enemy to all love, and not to be 
suffered. But our Savior Christ, nor the Gospel, comes not to bring such
friendship, but rather debate. Such as that, was among the heathen, and is only 
carnal, whereas true love respecteth the soul, and that most of all; which is no
whit seen, nor thought of among carnal men.

Unregenerate men cannot love their neighbors; for while they be kind to their
bodies, and have no care of their souls, is this worthy to be called love? It’s 
as one’s friend or child should have a hurt in the brain, and another in the
heel, and he should carefully look to the heel, and let the brain putrefy.

Carnal parents, that pamper their children’s bodies, and prank them up brave,
and lay for great portions for them, and suffer their souls to welter in sin,
and die and perish for want of instruction, admonition, prayer, and holy
example, is this to be called love? What do they more than Turkish parents?

The wicked magistrate, that is very friendly to all the country, and keeps a
good house all the year, and yet suffers sin to reign, and houses of disorder to
abound in his circuit, the Sabbaths to be profaned, and, like Gallio, cares for
none of those things, call you this love?

The negligent minister, that sets on the great pot, and keeps good hospitality
among his neighbors, and yet suffers their souls to famish for want of breaking 
to them the bread of life. The carnal neighbor, that to the body of his neighbor
is very kind, but suffers sin to rest upon his soul, and rather nourisheth him 
therein, than rebuketh him thereof; this in the language of the Holy Spirit, is 
hatred and no love, Leviticus 19:17.

And what hold is there of unsanctified men’s love one to another? They may be
very inward, and great friends now, and on the sudden, upon a small occasion,
fall out, and become deadly enemies. They oft go arm in arm to the ale-house or 
tavern, embracing each other, and stab one another ere they come forth.

See a lively picture of this, Judges 9, in that sworn friendship that was
between Abimelech, and the house of Shechem, who yet came shortly to hate each
other so, as they never lin, until they had wrought each other’s destruction.
And no marvel; for even the heathen could say, that true friendship was grounded
only upon virtue.

Neither can unregenerate men (much less) love the children of God: for there is 
a natural enmity between the seed of the woman, and the seed of the serpent,
which all are, until they be regenerate; nor can any man love grace in another, 
until he be sanctified, and gracious himself.

They may be convinced in conscience, that they be the good servants of God, and 
better than themselves, as Saul was of David, Herod of John the Baptist, Pilate 
of our Savior Christ, pronouncing him just.

They may be restrained from hurting them, as Laban and Esau from hurting Jacob, 
one in his hot pursuit of him, the other in his meeting him with four hundred
men. If a man’s ways please God, he will make his enemies at peace with him,
Proverbs 16.

As Daniel was preserved safe among the lions, and the three children took no
hurt in the fire.

Nay, they may do them good, as Cyrus did the Jews, restoring them to their land 
and liberty, and furnishing them with all necessaries to the building the city
and temple of Jerusalem.

Ahashuerosh also and Artashashte to Ezra and Nehemiah, and by them to the people
of God. But they do it, as Caiaphas, that uttered that prophecy, not of
himself, but as he was High Priest that year. So these are used of God to such
purposes: as the ravens that brought Elijah bread and pottage in the morning,
and again at even.

But love them they cannot, at least, not for their godliness sake. They may do a
man outwardly some good, and tis not amiss to take it, yet it’s not good to be 
too much beholding to them.

And what hold is there of their good will? If they cry hosanna now, they may cry
crucify him by and by. If as Acts 14:18-19. They so highly esteem us, as to be 
ready to deify us, yet by and by, upon a lying report, they will be ready to
stone us. As Herod reverenced John the Baptist, and yet at the persuasion of
Herodias, cut off his head.

David saith, it was his familiar, that ate bread with him, and took counsel with
him, that yet lift up his heel against him, Psalm 1:9. They are gone, and hide 
their heads. If the multitude go the other way, or the times begin to turn
anything dangerous when they have most need of them they are gone. Nay, no bond 
of benefits bestowed, no nor of nature itself, is strong enough to bind such a
man sure to the child of God. Our Savior Christ made Judas his disciple, an
apostle, of his own family, table, and mess, made him his purse-bearer, and yet 
how villainously did he betray him into the hands of his utterest enemies?
Jehoiada preserved the life of Joash when all his brethren were slain, help him 
to the kingdom, and was a guide to him as long as he lived with him; yet how
ungratefully and wrongfully did he cause his good son Zechariah, a prophet, to
be put to death?

And for the bonds of nature never so near, our Savior Christ foretold that which
experience hath proved often true, Matthew 10:21, that the brother shall betray
the brother, father the son, and children shall rise up against their parents, 
to get them put to death. There is no hold of any unregenerate man, but he may
prove a persecutor; therefore what trust to be given to his love?

Use. This shows the miserable state of unregenerate men, that they can neither
love God, themselves, nor anybody else, while they are in this case: what should
such a man do in the world? One would think it should make him weary of
himself. If he would consider, and believe it, so it would. Oh beg of God, by
his blessed word and Holy Spirit, to work a mighty work of change in your
hearts, and to sanctify you throughout, that from hence you may be able to love 
God, your own selves, and others in a right manner; until which time, you cannot
so much as love your own wife and children, as you ought to do.

2. It teacheth also God’s people, not to trust too much to such men and their
love: live peaceably with them, use them kindly, accept kindness from them, but 
open not ourselves too far to them, lean not too much on them, lest they prove
like Egypt, a broken reed, that will run into our hand, and they prove like a
sliding foot and a broken tooth. For if they be pent, they will burst: they are 
like a iade, that will draw while it’s going, but is not sure. If the time
alter, there is no hold, but he may betray thee: as Pilate, who knew our Savior 
Christ to be innocent, and that all was wrongfully and of malice that was done
against him, and he sought many ways to rid his hands of him, and to save his
life, yet when they urged him, that he was not Caesar’s friend, if he let him
go, then he passed sentence of death against him.

Objection. But some will say, I am not of your mind, I will trust my honest
neighbor before these runners to sermons, none will sooner deceive one than
they. I know one that came from a sermon, and went and hired his neighbor’s
house over his head.

Answer. I deny not but as ever there have been, so now be some, that make a show
of godliness, and deny the power of it: and then the world is no wiser, than to
judge and say so of all professors; which is a most foul wrong, and a false
thing. For there are to be found, that dare not deal unfaithfully, but say as
Joseph, how should I do this wickedness, and sin against God? They have the
Spirit of God within them, and the fear of God in their hearts to bridle them,
which the carnal person hath not, nor anything that one may warrant will tie and
hold him. And this even the men of the world know: for they will put the
matters of greatest trust into their hands. I have known a very carnal master,
that having diverse ruffianly servants that he delighted in, and a couple of
sober Christian men; and to these he committed his keys, and matters wherein
greatest faithfulness was required, which yet he heartily affected not, but they
were fit to serve his turn. So in matters of arbitrement, they will put their
case to such as be of best report for godliness in the country, persuading
themselves, that they will deal uprightly and with a good conscience. And the
truth is, he is not worthy the name of a Christian, and its pity of his life,
that will not do better than any carnal man in the world.

It followeth in the description of love, whereby whosoever is endued therewith: 
for it’s not to be found in every bush, but it’s rare; and he that hath it, hath
received it from the father of lights, and it’s a gift of God’s spirit. Look
for it therefore from above.

Endeavoreth to do, and so forth. So that howsoever love is in the heart, yet it 
lies not still, nor sits idle, but is working like the good housewife, Proverbs 
3:1. Both by words and deeds, to soul and body: therefore that love that is all 
within in the heart, and none in the hand and life, is a dead love, a carcass,
like the dead faith that St. James speaks of, that is without works, and like
bad men’s love to God, which is without obedience to his commandments.

Endeavoreth to do, and so forth. Puts forth itself, and doth what it can, though
not what it would, creeps where it cannot go wisheth it could, grieves that it 
cannot, gives two mites, a cup of water, and so forth.

And indeed, what we do here is rather endeavor, than any great matter that we
attain to, especially at the first. And a true endeavor with increase, God
accepts, Hosea 6:3:1 Corinthians 28:7.

It commands all the powers and abilities of the soul, to further the good of the
beloved, to whom it wisheth all good: therefore the eye sees, the tongue
speaks, the foot walks for the good and benefit of the party beloved: why love
will have it so. The memory is a faithful remembrancer, the mind plods and
counsels, the affections pursue all purposes and occasions for his help, all
other things neglected, why love will have it so. Nay, patience is enjoined to
bear all the wrong that such one doth, compassion must pity all the wants that
such one hath, humility and modesty give way to anything that he requireth. Why 
love will have it so. Love is like the great wheel of the clock, all are turned 
about when that stirs: it sets on work all the other graces in the soul to their
several works.

[To do good.] So that love doth no hurt, it’s contrary to its nature; whatsoever
hurt is done to souls, bodies, goods, names, love may wash her hands of it, as 
none of her doing; but whatsoever good is done, that is of her.

[To do good.] Love contents not itself to do no evil, but labors to do good: the
harmless, yet unfruitful fig-tree was accursed. Such only as have done good,
will stand on the right hand at the last day.

[To all.] For though brotherly kindness be to the saints, yet love, 2 Peter 1:7.
Reacheth to all, near and far off, strangers, enemies, within, and without the 
pale of the church, Turks and pagans, we must pray for them, and do them any
good if they come in our way, as the Samaritan did to the Jew fallen among
thieves, Luke 10.

[But especially to them that be nearest.] So God gives leave, nay commandment,
that love begin at ourselves and ours, and so proceed. First, seek our own
salvation, then others; our own bodily preservation from danger, then others.
First, begin with our own family, 1 Timothy 5:8. Then to our kindred, 1 Timothy 
5:4. Then to our own town, then to strangers, as far as we can, and God requires
no more.

If any therefore, having good gifts, resort to other folks’ houses to repeat
sermons, and never do any such duty among their own company (which I have heard 
of some) these are justly to be suspected of pride and hypocrisy.

They also, that in outward things prefer strangers before their own kindred, and
kinsmen before children, do not well. To bestow upon copes-mates that please
them, or spend on lewd companions, or be surety for them or any other, to the
hindrance or undoing of wife and family, is not love, but folly and cruelty.

[Nearest also in the spiritual bond.] For we must especially love the household 
of faith, Galatians 6:10.

Question whether should we love our natural or spiritual kindred best?

Answer. No doubt, the saints before our natural kindred, that be but carnal, as 
our Savior Christ did, who is my brother? He that doth the will of God, he is my
brother, sister, and mother: yet we must help our kindred, whom God’s Word
bindeth us to provide for, as children and parents in their necessity, though
not godly, before the saints, if both be in equal need together, because these
be most especially committed to our care. As a rich bad man, and a godly poor
man be at our house together, I must love the godly best, and he must have the
highest room in my heart, but yet I may and must set the ungodly rich man
highest at my table, because God is the author of degrees among men, and so the 
author of order, not of confusion. So is it in the other case of my natural and 
spiritual kindred.

This is the virtue so oft commanded, and so highly commended in the Holy
Scriptures; commanded, Romans 12:10. And 13:8. Commended, Colossians 3:14.
Called the bond of perfectness. It binds up all the duties that we owe to our
neighbor, which are many; holds them together, as the band doth the
fagot-sticks. It makes every duty easy; as where this is not, every duty is
irksome, nothing comes well off hand. It ties societies together and families.
It’s the strength of kingdoms, cities, corporations, and villages: oh how it
keeps out evil, and sets up good; by it small things have proved great, and for 
want of it, great things have come to nothing.

In a town, when chief men hold together, what evil can stand against them? What 
good may they not effect? As on the contrary, when some would pull down houses
of mis-rule, and others, to cross them, and out of spleen to them, shall strive 
to uphold them: when some would bring in the ministry of the Word, and others
oppose it, how must not the Devil needs have his throne in such a place?

In a family, when husband and wife both draw the right way, God’s worship goes
up in that house, children and servants be well governed, the outward state
prospers. But when they be divided and disagree, prayers be interrupted, no good
can get forward: when one would go to the sermon, the other is against it; one 
would govern the children, the other cockers them, nothing can do well: for the 
band is broken that should hold all together, and make all strong. Even servants
that agree not, nay, horses if they draw not together, the work cannot get
forward.

2. It’s the fulfilling of the law, Romans 13:8. Galatians 5:13-14.

3. It’s a very comely thing in the eyes of God and men, only hateful to the
Devil, to whose kingdom this is a great enemy. It’s very precious, and of most
fragrant smell: also is very fruitful in all good wheresoever it is, as appears,
Psalm 133. The whole psalm.

4. Love is the beneficial virtue; other virtues benefit ourselves, but this doth
good to others. Faith draws all from Christ to us. Love lays out all it hath
for others good: as the sun that shines forth his light to others, having it for
that end, and not for itself. Faith is like the bung of the barrel, that takes 
in the beer or wine; love is like the tap, that lets it forth, to the benefit of
them that need. If a man be never so full of knowledge and other good gifts,
and have not this tap, others may starve for all that; and he himself is but a
sounding brass, and a tinkling cymbal. We are not born for ourselves, nor our
talents given us to hide: but the perfection of all our gifts, spiritual and
temporal, is the well employment of them for the good of others. The useful man,
is the happy man, that keeps the best house, and most drink of his cup,
especially in spiritual things.

5. This is the virtue that makes us most like to God; for he is love, and
continually exercised in doing good to all, even to the ends of the world: yea, 
to his enemies, though especially to his children, to souls, to bodies, and
every way, and he is not weary to do good, even to such unworthy one’s as we
are. So that when we be full of love; giving here, lending there, forgiving this
wrong, and passing by that injury, requiting good for ill hath been done to us,
when we be instructing, counselling, admonishing, comforting, praying for any
that need, we are like unto God in our measure, and like to our Lord Jesus
Christ, who went about doing good, Acts 10:38. So must we walk in love,
Ephesians 5:2. Love must be our continual walk, and we must never be out of it: 
for then we are out of our way. All our ways and works towards our brethren,
must be in love, and savor of love. All our life must breathe love: as when we
come in heaven, it shall be the common air we shall breathe and draw in. So that
what is love, but the life and soul of the world, and that, without which all
things else are nothing? 1 Corinthians 13.

Oh that I could so paint out the face of this lovely virtue, and set it before
you, that every soul that sees it, may fall into a deep love and liking
therewithal!

But alas, how lamentable a thing is it, that so excellent and necessary a
virtue, should be so scarce and rare to be found among men as it is, and that in
these days of the Gospel, and when the God of peace and love dwells amongst us,
whose people we profess ourselves to be! Alas, it’s as it were banished out of 
the earth, and departed from the sons of men, and found but at a few hands, and 
there but scantly. But pride and contention, oppression, deceit, malice and
revenge, and all contraries to love, have taken possession of all places, of
most hearts: yea, even among true Christians what cold affection, what
hollowness, strangeness, hard surmises, readiness to fall out for trifles?
Little power to forgive and to pass by wrongs, to overcome evil with good, which
yet God doth to us every day. It’s easy to hear, read, and pray; let's show the
fruit of them in love.

Oh let us every one suffer ourselves to be provoked, yea, and overcome in this, 
that we labor to be possessed of this grace of love, in whom it hath not
hitherto taken place: and they, in whom its begun, that they would increase in
it more, as 1 Thessalonians 4:10. Thereby it shall appear, that we regard God’s 
commandment, we shall do much good, and strengthen the places where we live

We shall know we are not of the Devil, but of God, 1 John 3:10. And shall be
like unto him; and what should we desire so much, as to represent our maker, and
to have his image shining forth in us?

And the more love God hath shewed to us, the more let us show to others; the
more he hath given us of temporal or spiritual gifts, give the more to our
brethren, freely ye have received, freely give. The more God hath forgiven us,
the more let us forgive others, the more patient and slow to wrath he hath been 
with us, the more patience see we show towards our brethren. And here with let
us stay ourselves, when we find readiness to be provoked, or to revenge; and
think it a most unreasonable thing, that God forgiving us a thousand talents, we
should catch and hold our neighbor by the throat for an hundred pence. If this 
grace of love be in us and abound, we shall honor God much, and our holy
profession, get a good report, and much love in the Church of God, and further
our own account against that day, and provide for the increase of our glory in
the kingdom of heaven.

      Chapter 4. Of the notes, whereby love to our neighbor may be known.

Now to this end, that none may deceive themselves, but may try whether they have
in them this grace of love or no, or in what measure, I will set down some of
the chief acts, effects, or fruits of it, as notes whereby it may well be known,
as a tree by the fruits.

1. Love is not left-handed, but interprets, and takes things at the best. As it 
commends what is plainly good, so it interprets favorably what is doubtful,
until it know the contrary; speeches, or actions of men, towards ourselves or
others, if they may be well taken, it will not take them ill. As the mother,
when the child cries, saith a pin pricks it, it hath the fret, or breeds teeth, 
she is loath to say, it’s nothing but frowardness, and so to chide or fight.
When joseph’s brethren, out of malice, had fold him into Egypt, and afterward
were afraid he would remember it, what construction makes he of it? God sent me 
hither aforehand to provide for you. As our Savior Christ did, when his
disciples were so sleepy in the garden: though he mildly rebukes them for it,
yet he favorably helps it, saying, the spirit is willing, but the flesh is weak.

Yea, if a thing be plainly evil yet love will make it no worse than it is. It
will not say, it was done deliberately, and of set purpose, when it was done
rashly; maliciously, when it was done weakly only, and in temptation. For one
may do injury to a bad action, and it’s better to think and speak a little
better of it, than worse than it is. Always provided, this be understood, not of
palpable, notorious foul evils, nor of continued courses in sinning; for what
good or charitable construction can be made of these? When such therefore be
plainly reproved, and told their danger, and they cry out, oh you may not judge:
why, what can charity itself judge, but that you are of the Devil, and in the
state of damnation for the present, and without sound repentance forever? It’s
therefore no property of love, but a foul fault, and a sign of a corrupt
conscience to extenuate and blanch foul sins in bad persons.

2. It will depart from his own right, rather than break peace; as our Savior
Christ, Matthew 17:27. Abraham to lot Genesis 13:9. If thou wilt take the left
hand, I will take, and so forth. As it will give way in conference to one that
is stiff, though one know he hath the truth, so it be in small matters: after
offences, it will soon yield and seek reconciliation, though it were meet the
other should seek to him. It stands not upon terms: it will lay down the
bucklers, go on the lower ground, yield the way or the wall to those, that it
were meet should yield it to him. For why? It more prizeth and esteemeth love,
than small matters.

3. It doth no hurt, it’s against the nature of it so to doe, neither in life,
chastity of our neighbor, goods, or good name. See this in the two chief
patterns of love: in God towards his, and parents towards their children, who do
nor can do them no hurt, at least, parents, in their conceit.

4. It seeks not her own things, but others as well, as is commanded, 1
Corinthians 10:24.

5. It provoketh nor exasperateth not, but strives rather to please, as far as it
may with good conscience: as we see in a loving mother toward her child, so
also in whomsoever it is truly found.

6. It’s not easily provoked, 1 Corinthians 13:5. But forbears, forgives, puts
up, and so forth. Which is well seen in God, and a natural mother with her
unquiet childe.

It will cover natural infirmities, such things as be little weaknesses in our
brethren, yet not done of set purpose, nor growing into extremities, but only
natural defects. As some be a little too quick, some a little too slow, some see
a fault, and be a little too ready to speak, others somewhat too slow to speak,
or reprove a fault. Some be a little too fine, some a little too homely and
plain; if they were not all so much on either hand, it were better. Some be
somewhat too earnest in their business, if it were not altogether so much, it
were better; yet not much amiss, and it’s their nature, who be yet very
gracious: some be a little too negligent, some be a little too merry, some a
little too solemn: these and such like love will cover, or else nothing. Love
will not stand upon them, rebuke or reproach them, or deal hardly with them for 
these, but wisely bear with them, and in love cure them, if it can.

As for example: a wife, a godly woman, good housewife, loving and dutiful in
good measure, but somewhat curst, and quick of speech, or not so cleanly as were
to be desired; a good husband in love will bear with these, and be thankful for
the main that he finds in her.

So a woman hath a husband, good in all the substantial points of the husbands
duty, but he is somewhat too glum, not so affable and cheery as might be, or
whose nature will not suffer him to use such complement to his wife, as some can
do with facility; love will reach her to bear with this. A servant is very
trusty, religious, and careful to please, only somewhat slow; the master or
mistress must not rebuke him too oft, too openly, too sharply for it, as a thing
they can hardly remedy: no perfection to be expected in any. If you can cure it
by a loving and private admonition sometimes, do.

So a neighbor confers with his neighbor, and he is a little too quick and harsh:
but love will not see it, but considers it as a natural infirmity; therefore
will not exasperate him, or be put out of patience by him, answering him tartly 
again, but passeth it by, and goeth on in kind and friendly manner.

Loue will also cover and put up wrongs done unto it, not seeing small ones,
passing by somewhat greater; as considering he himself is a man, and so subject 
to offend his neighbor, and so may stand in need of his pardon. As also that he 
offends God daily, and would be glad to obtain pardon; therefore he must pardon 
his neighbor, or else can have small hope or boldness to come before him for
mercy; and this often, yea unto seventy times seven times.

If they be greater matters, yet love will easily accept of indifferent
conditions of agreement. If they be so great as they so endanger our name and
estate as they are not to be passed by, then its lawful to flee to the
magistrate, and take the benefit of law; yet so, as love will teach the party to
lay away malice, and to forgive the revenge. And in going to law, these two
caveats must be observed: first, that it be not for trifles. These should rather
be forgiven, 1 Corinthians 6:7. Why rather suffer ye not wrong? Secondly, that 
it be the last remedy, when all other ways of more peaceable agreement have been
tried. It must be as the cutting off a member, when it cannot be healed
otherwise.

Hitherto belongs also that love will teach us to hide and cover folks faults
from the world, except we have a cause and calling to speak thereof, but rather 
of their virtues.

7. Lastly, love is bountiful, beneficial, and helpful, not keeping what it hath 
to itself, but ready to distribute and communicate to the good of others,
whether spiritual or temporal gifts. Spiritual; for love begins at the soul, and
doth good to that first, of children, servants, neighbors. It will communicate 
any gift it hath to them that need it, taking to heart their spiritual wants,
instructing the ignorant, counselling the doubtful, comforting the afflicted,
admonishing them that be out of the way, exhorting thē that begin to faint or
stagger in the way, and praying for all. So for outward things, it will cause
men to give to the poorest that are to be helped by alms, as they be able: and
lend freely to them that be a degree above the poorest, which having a trade,
and skill and will to follow it, yet want stock to employ themselves and their
company. These a man is as much bound in conscience to lend unto, according to
their ability and honesty to pay again, as to give a piece of bread or a penny
to a poor miserable creature, Matthew 5:42. Deuteronomy 15:8. By this shore,
many a reeling house hath been kept from falling flat to the ground. By this
help, many have lived handsomely, and brought up their families, that else must 
have come to uttermost misery.

To the wealthy that have no need of us, yet to be neighborly and friendly, in
lending or exchanging courtesies with them! To invite them sometimes to us, and 
to go to them being invited: and in their sickness or heaviness to visit them
and comfort them in the best manner we can.

Use. Now seeing love is such a thing, and that these be the fruits of it, if we 
look abroad among men, we shall be forced to say there is but little love in the
world: for, where be these properties spoken of, to be found? As may appear in 
going over them.

1. Who takes not things in the worst part, hardly construing men’s words and
actions; doubtful ones, it may be not bad, taking them to be evil; those that be
bad, making them worse? Thus the Jews misinterpreted our Savior Christ, John 2.
Destroy this temple, and so forth. Which afterward cost him his life. 1.
Chronicles 19:3. How was David’s good and loving action towards Hanun wickedly
misconstrued? Which cost the lives of many thousands. Old Eli offended in this, 
1 Samuel 1:14. Judging Hannah drunk, because she prayed, and her voice not
heard. What more common than to say, men do that they do to be seen, and to win 
credit, when yet they do it sincerely, and to please God? Or, having invited one
to our house, and he comes not, to think or say he doth it out of some spleen, 
or want of good will. Many a time in a year are we forced to recant, and with
shame say, I thought it had been worse meant than now I see it was. This is the 
cause of innumerable contentions and breaches among men.

2. For departing from men’s right, who doth it, but stand out stiffly to the
utmost? This is an usual speech, it is my right, and I will have it. I ask no
more but my right, and that I will not lose. This is thought but reasonable, and
he is thought an honest man that will have but his right. But it’s an ill
speech and resolution, whether it be in conference: if a man know he hath the
truth, though it be but in small matters, yet he will hold it out, though the
other be never so peremptory, until they fall flat out, whereas in small truths 
it’s better to give in; or in dealings, covenants, bargains, bonds, men will
have their right: and yet herein extreme right may be extreme wrong.

Always provided, that we give not away other folks’ right, especially gods.
Moses would not yield a hoof, Exodus 10:9, yet most men, stiff in their own,
will yield enough of God’s right, can cut large thongs out of that. They will
not let their servants play one hour on the six days, yet can let them play on
the seventh what they will. So are sins against the first table made small
account of, in comparison of the breaches of the second.

3. Whereas love hurts no way, whence comes all the hurt and mischief that is
done among men; stabbing, killing, fighting, quarrelling, railing, reviling,
scolding, and so forth; all the defilings of men’s wives, children, and
servants? So for bribery, thievery, cozenage, false weights, false wares, and so
forth; slandering, defaming, backbiting, mocking, and such like: all these
abound everywhere. I am sure love doth none of them. Love was not at the doing
of these.

And for seeking others good as well as our own, O Lord, where is this? But in
all men’s courses the greatest part, yea, and among Christians, they seek
themselves too much, and others too little.

4. Also that men will so readily provoke one another by words and deeds, they
care not how.

5. For being provoked. Lord be merciful to us, who can bear anything? But taunt 
for taunt, quip for quip; he shall have as good as he brings. If there be a
little trespass done them, oh how men stand upon it, and study revenge? Hence
the innumerable suits in this land, many thousands in a year for mere trifles,
that ten times as much is spent in them as is sued for.

A shame for England to be so contentious, having the Gospel of peace amongst us.
Oh, men’s stomachs be up straight, all their blood is in their face, or else
look as pale as ashes, or secretly practicing to revenge. Hand on the dagger
straight; on the top of the house by and by, and fly in one another’s faces for 
trifles: so far off are we from forgiving until seventy times, as our master
Christ hath commanded. So short spirited, as we can bear nothing; and that which
is worse, if we have taken up a displeasure once, it’s not easily laid down,
but sun after sun, moon after moon, yea some, year after year can carry it about
with them: quickly provoked, but hardly pacified, especially truly. It maybe,
some will not be seen to live in open enmity, yet have hearts unsound, and full 
of secret grudgings, that cause open breakings out upon every occasion. Men can 
bear nothing, but are straight carried after revenge.

6. And for speaking of our neighbors’ virtues, and hiding their faults, without 
just cause, and calling to the contrary, where is that to be found? Nay, the
contrary is most woefully common; little of men’s virtues spoken, except a word 
or two, to make way for a but, and to speak of their faults: and these we
delight to be much in, as the crow that seeks out the carrion, and the hog that 
delights to lie in the mire, rather than upon the green grass: like the fly,
that if there be but one galled plat on the horse’s back, delights rather to sit
on that, than on all the whole body besides.

7. And for the last, where is communicating of spiritual good things? Parents
bring up their children brave, but how few catechize, instruct, admonish them,
pray with them, and for them?

So for servants, their governors give them meat, drink, and wages, and hold them
to work on the six days, but little care how they spend the Sabbath, or for
instructing and examining them, calling them to reading and prayer: and what
love call you this, but such as you show to your beasts?

So for neighbors, what Christian conference is there, what admonishing them that
be out of the way, but rather let them run on, and talk of them behind their
backs, and that oft times with rejoicing, which is fearful?

What consolation is given to the heavy? Who lays their case to heart? How few
are able to speak a word in season, and to comfort fitly? But utter vain and
frothy speeches to them, fitter to do hurt than good. And for such as be
troubled in conscience for their sins, alas how few have any skill of such
things? Nay, many will rather deride, and make a scoff at them, saying, they
have run to sermons so long, until they will go out of their wits. Who provokes 
one another to that that is good? But every man saith, who made me my brother’s 
keeper? Nay, men are so far from these, as they seek all they can to drive
others from God and goodness, by their cursed counsel and wicked example, and by
all the discouragements they can device, of threats, mocks, and taunts. And is 
not this fearful? Where is true love in the mean time? That is a great way off.

And for outward things, how backward are most in giving to the poor any more
than needs must? What contentions at making of rates, though God hath freed us
from the chargeableness of the legal service, and hath freed us from that
intolerable burden of the rogues, that swarmed like locusts all over the land;
whose burden lay on us very heauie; as they that be of years can remember, which
yet yielded small comfort, the greatest part of them being a cursed generation 
of idle and sinful varlets: which seeing God hath marvelously and mercifully rid
us of, what encouragement should it be to us, to relieve our own true poor?

And for lending, where is this in use? But rather, as if God had never given
precept of it, or as it were a statute repealed; and that is out of date, so is 
this duty of lending. That cursed and cruel trade of usury, hath eaten up, and
banished out of the country this Christian duty of free-lending.

Some rich men are so grim and so austere, as a poor man dares not speak to them 
for such a thing. And indeed, how few be there, that have anything to lend at
any time?

Some lend out all so near to usury, as they have not to lend, but borrow rather:
or if a poor man do any work for them, they cannot pay them of a good while,
they be so bare. For as soon as any money comes in, it must out again straight, 
as if it would burn a hole in the cupboard, or would be half an undoing to them,
if it lay there but a week or two.

Others are ever purchasing, and so keep themselves bare, and in debt, and then
they whine at every charge, and wrangle at rates, and are never fit or ready to 
lend, or to any good use. Such bring a curse upon themselves, making themselves 
borrowers, when they might be lenders, Deuteronomy 28:44.

Others be so miserable, as though they have it, yet they will not lend. So for
the last duty of neighborly dealing, inviting, visiting, these are decayed; so
that we may believe in all these respects, these be the times foretold, Matthew 
24:12. Wherein love should wax cold.

Yet indeed there is a great deal of counterfeit love, of fawning, crouching, and
congeying, of pot-companionship, and joining together in evil.

A great deal of self-love also, making others faults great, and our own small,
or none; nay, sometimes making them virtues: extenuating and making light of the
virtues of others, highly esteeming our own; seeking ourselves in all our
dealings and courses, with little regard of our neighbors: which self-love the
apostle, 2 Timothy 3:2 foretells shall be in the last times, and sets it in the 
fore-front, as the cause of many other evils that follow.

Now let every man examine himself in particular touching these things, and so
make use to his own soul for comfort, or the contrary. But who shall not find
himself failing in every one of them? Whereby we have much cause to be humbled; 
and the courses of the common sort are wholly contrary to all these properties
of true love, whereby they may conclude fearfully against themselves.

             Chapter 5. Causes of the want of love to our neighbor.

Now to this end, that every man may the better see how to mend that that is
amiss, let us a little look into the causes of this want of love, and what are
the hindrances of the fruits thereof. The main and general cause is an evil
heart, pestered with self-love, and many lusts that be contraries to love.

1. More particularly. Want or weakness of faith is one great cause. When our
Savior Christ told his apostles, they must for give until seventy times seven
times, what said they? Luke 17:4-5. Increase our faith. Assurance of God’s love 
to us, in pardoning our many sins, and giving his son Jesus Christ, and
assurance of eternal life, makes us love again, and both to give and forgive;
which are two principal duties and fruits of love. Pride, and the following
vices are hinderers of the exercise of love.

2. Pride, whereby men think highly of themselves, and meanly of others; think
they may speak or do anything, but others may do nothing to them. Only by pride 
do men make contention, Proverbs 13:10. Humbleness causeth love, Ephesians 4:2. 
Pride makes men think themselves so wise and good, as everybody should say as
they say, do as they do, and after a sort do homage to them; if they do not,
then the peace is broken straight.

Pride will not endure a reproof: therefore being told of a fault, they fall out 
deeply; as Joash with Zechariah, Ahab and Jezebel with Elijah, Herod with John.

3. Covetousness is another: this makes men contend for trifles, the least damage
done him is thought so great (looking on it in a false glass) as its sufficient
to break love, and cause a suite.

It causeth men to oppress, to use false weights and sleights, and so forth. It
hinders both mercy to the poor, and all other neighborly offices of inviting,
and the like.

4. Envy hinders love exceedingly. When one envies at the prosperity of another
in whatsoever kind, of temporal or spiritual good things; as Laban’s sons did at
Jacob, which changed their countenances towards him, and made him weary of his 
place. Cain, that envied that Abel’s sacrifice was better accepted than his, and
Esau that Jacob was blessed, Ismael, that Isaac was the son of the promise:
what breach of love, and woeful fruits followed of all these?

5. Frowardness and shortness of spirit breaks love very oft: for angry words
stir up strife, Proverbs 15:1.

6. These days of peace are an occasion, through men’s corruption, that men grow 
hollow and strange, and to set light by one another. Troubles cause men to make 
much of each other, and cling together: as the sheep, that out of danger, and in
a fair day, scatter themselves over a field, in a storm, or when they see a dog
come, run all together.

These and such like, be woeful causes of the want of love, which also bring
forth as lamentable effects everywhere, both in church and commonwealth. What
woeful breaches, hideous contentions, what hard measure and wrongs are offered, 
what enmities and oppositions, to the hazard of the church, danger of the
commonwealth, and overthrow of the prosperity of many parishes?

What ruin brings this want of love upon many families?

And among particular persons, what breakings out both in word and deed, to the
dishonor of God and religion, and the undoing each other many times, both in
soul and state? To the disgrace of the Gospel, and ill example of the beholders,
and hurt to their own souls, by keeping them from, and disabling them for the
right performance of holy duties, which cause cold prayers, and those not heard;
and hereby either kept from the sacrament, as many times it is (oh fearful
thing to be spoken) or else slubber it over, and come with festered hearts, and 
so lose the benefit: nay, by such unworthy coming, they provoke the wrath of
God, and eat their condemnation as much as in them lieth; but oft times they eat
and drink their judgment, a sore sickness, and maybe, their own death, or the
death of wife, or some child that is dear to them, to teach them and others by
their example the price of such boldness.

Now seeing these things be so, the Lord give us every one hearts, where we find 
ourselves faulty, to humble ourselves, and crave mercy, and to labor to be
reformed in this point. Therefore, first, let's labor to pluck up these noisome 
weeds out of our hearts, that this precious plant of love may grow therein.

1. Strive against infidelity, and labor to get faith, and the increases thereof,
if by God’s grace we have it already.

2. In humbleness of mind, labor to esteem others better than ourselves.

3. Labor for a moderate affection toward these outward and base things in
comparison, setting more by love, and the sweet fruits of it, than by them all; 
and therefore much more, than by small trifles.

4. Avoid envy. Is our eye evil, because our Master’s eye is good? We have more
than we might look for.

5. Strive against touchiness and shortness of spirit. Think what a base lust,
and sinful distemper it is, how it exalteth folly, and how ill it becomes us,
and what an enemy it is to true love.

And labor wee, that this love to our brethren may show forth itself in all good 
fruits, in judging the best, departing from our right, not provoking, nor being 
easily provoked, but forbearing and forgiving offences and wrongs, and
communicating of what God hath imparted to us of any kind. And that for these
reasons; weigh them well.

1. First, God requireth it of us, who is love, 1 John 4:8. And if we perform it,
we do not so much serve our neighbor, as please God, who takes it to himself;
and in neglecting this, we neglect not our neighbor only, but God, who takes
himself wronged in this behalf.

2. Our neighbor is our own flesh, and every one hath some part of the image of
God in him, or upon him.

3. The Word abundantly calls for it, the sacrament of the Lord ’s Supper puts us
strongly in mind of it.

4. No better argument, that we are in the light, love God, and are Christ’s
disciples, be translated from death to life, be endued with that excellent grace
of true faith, than this, that we truly love one another, John 13:34-35:1 john,
3:14. As a king is not known by his apparel, great company with him, and so
forth. Which may be some meaner man, but by his crown; so is not a Christian
known by his hearing sermons, or good words, but by his love.

5. The beauty of a Christian is love: he is the best Christian, that loves most,
whose lips feed most, whose branches spread widest.

6. And for forgiving wrongs, what should we do else? God forgives us many and
great debts, and ill dealings with him, and shall we be ready to revenge every
petty trespass? See Matthew 18:34. What became of him that did so. God bids us
ask forgiveness on no other condition, than that we forgive our neighbor, Mark
11:25-26. And no better sign, that a man is forgiven of God, than to forgive our
neighbor; and no man can be assured of that, but he will forgive. Let us
therefore of the sea of compassion that God hath shed out upon us, let fall some
drops of it upon our neighbor.

Also we may stand in need of our neighbor’s forgiveness: for who lives, and is
not subject to offend his neighbor one way or other? No cause therefore we
should seek revenge, which every Turk, yea, every beast can do; but pass by
offences, which is the glory of a man, Proverbs 19:11. Keep out anger therefore 
in such cases if we can, or if we be not so strong, yet let it not rest in us,
souring in our hearts: let not the sun go down upon it. The world counts this
base, but indeed it’s truly honorable. It’s the honor of God, Micah 7:18. And so
it makes us like him. Let us therefore labor to do thus; and not a little or
some few times, but get a long skirted love, which will cover a multitude of
offences, as St. Peter saith, 1 Peter 4:8. Or, as Proverbs 10:12, all
trespasses.

7. And for distributing things temporal or spiritual as we have, great reasons
there bee. God gives to all, both good and bad: he hath given us what we have;
(for what hast thou, that thou hast not received?) And given us them to be good 
stewards, and dispensers thereof, to the good of others, 1 Peter 4:10.

And the more we give, the more we have, and not the less; it increaseth in the
giving, as the loaves in our Savior Christ’s hands, especially in spiritual
things; yea, in temporal: therefore giving is compared to sowing, which in good 
ground is usually with increase. Therefore a worthy minister upon occasion
asking his wife, whether there were any money in the house, she answered, that
she knew but of one three pence; well, saith he, we must go sow: that is, give
something to the poor, knowing that to be the way of bringing in, Proverbs
11:24-25. Deuteronomy 15:10. The best thrift is to be merciful, and the way to
beggary in a man’s self, or his posterity, is to be pinching.

And to conclude all, love in the exercise of it, will bring much peace to our
consciences, and comfort us not a little on our death-bed, that we have not
lived to ourselves, but to be useful to many, especially to souls. It procureth 
us love in the places we live in, and in the Church of God a good report.

No man is well beloved, though he have good things in him, if he be not loving. 
Oh, say they, he is a good honest man, I think, but he is a harsh censurer,
contentious, so hasty that no man can tell how to speak to him, he is a strait
man, lives all to himself, few the better for him by counsel, admonition,
encouragement, and the like: and so for outward things, very close-handed and
near.

But if a man be full of love, it will procure him love again, he shall be well
spoken of while he lives, and mourned for when he dies, which is a good mercy of
God, and the temporal reward of righteousness and love. Proverbs 10:7. The
memorial of the just shall be blessed. Thus they wept for Dorcas, and shewed the
coats she had made, Acts 9:39. But a proud, churlish, close man, shall live
without being desired, and die without being mourned for.

These would have love, good will, and credit in the country and town they live
in, but they will not seek by this way to procure it, will not be at the cost,
be not useful, liberal, and so forth. Let them never look for it: let them win
it, if they will wear it. Others care not, so they may scrape all to themselves,
what the world say of them; let the good name go which way it will. But these
are base minded persons, and they carry little better than a curse about them,
while they live.

                      Chapter 6. Properties of true love.

Now yet for our further direction in this point of love, I will set down some
such properties, as the Scripture requireth in it; as that it must be mutual,
common, sincere without feigning, fervent, pure, constant; all gathered out of 1
Peter 1:22.

First, it must be mutual, it must come from one to another mutually, and be at
every hand: as God commands others to love us, so us to love others. So that
none is free from this duty.

Many will look for a great deal of love from others, that care not how little
they show themselves; would be visited, but care not to visit others: would have
their own virtues commended, will not do so by others; have their infirmities
covered, but will not do so: would not be provoked, yet will provoke: would not 
that others should be quickly angry with them, yet they will with others.

Alas, this is great weakness: for it’s a more blessed thing to give, than to
receive, Acts 20:35. And we should rather strive to go before, and set others in
our debt by love, and be on the forehand.

A good mind rather remembers the debt that is going from him, than that which is
coming to him. This oft comes of pride in some men, to look for much of others,
and perform little themselves.

The husband oft looks his wife should walk at an inch with him, though he will
break ells out of square. So sometimes it falls out with the wife towards her
husband, look for much, and perform little. This is no equity: we must do, as we
would be done to.

It’s more dangerous for us to neglect our duty to others, than that they neglect
to us; for this is but a small want, but the other makes us liable to God’s
judgment. Let us therefore strive who shall do most duty each to other; husband 
to wife, neighbor to neighbor: and not the contrary.

2. It must be common: one another. It’s in the plural number, and shows a
community; that we must not love one, or two, or a few, but all, and especially 
all that fear God. Love communicates itself, and is not engrossed to a few. Many
can be content to love one, or two, or a few as they list, but they set light
by the rest, yea oppose and jostle with some, and live unkindly with them. This 
is no true love, neither ought it so to be. Yea, we must love the meanest that
fear God, and not neglect them. The meanest member of the body is regarded by
the greatest. Though they be of low degree in the world, yet seeing they be
members of that glorious body of Jesus Christ, we must not have the faith of him
in respect of persons, James 2:1. Seeing God hath vouchsafed to give his son
for them to redeem them, his spirit to sanctify them, and hath prepared a place 
in heaven for them, we must not despise them. Nay, these we ought the rather to 
encourage, and to hearten on in well-doing, seeing so few of that sort have any 
good in them, and they have many discouragements. They will bear their poverty
the better. It’s a great cheering to them, when they see themselves regarded.
And nothing is more comely, than to see wealthy one’s to be affable, and to
speak kindly, and to the hearts of the poor that be godly; as Boaz did to Ruth. 
For, being fellow-brethren and fellow-members as dear to God as they, should a
little wealth lift up the mind? The Lord is the maker of them both, Proverbs
22:2. James 2 5. Hath not God chosen the poor of this world, that they should be
rich in faith, and heirs of the kingdom? And so forth.

3. It must be without feigning, Romans 12:9:1, John 3:18. Not in word, or in
tongue, but in deed, and in truth. God hates dissembling in everything: whether 
in love pretended to himself, when is no such thing, or towards our neighbor, in
any of our dealings with him. God loves simplicity and plain dealing; as in
Jacob and Nathaniel.

If love, which is the main virtue, be counterfeit, what shall become of all the 
duties that proceed from thence? God’s love to us was not feigned and in shew,
but sincere and real, when he gave us his beloved son to the death for our sins.

Here two sorts of persons are justly to be taxed: 1. Such as pretend to love,
when yet they hate. 2. Such as make show to love, and do not. For the first,
Psalm 28:3. Psalm 12:2. And 55:21. And 62:4. Proverbs 26:24. Read these places. 
Thus did Joab to Amasa, 2 Samuel 20. Judas to our Savior Christ, Saul to David, 
1 Samuel 18:17:25. Giving him his daughter to be a snare to him, requiring no
jointure, but an hundred fore-skins of the Philistines, hoping thereby he might 
fall into their hands. Which persons carry a mark of reprobation about them.
Psalm 28:3. Workers of iniquity, to whom belongs some notable judgment of God.
They be like the Devil, who pretended love to Eve, when he sought her ruin, and 
of all her posterity. So to our Savior Christ, Matthew 4. All these will I give 
thee and so forth.

As these be more dangerous to those they hate, than if they did openly show it
(for then they could better beware of them: one enemy within the walls is worse 
than ten without) so are they worse for themselves: for, any vice masked and
cloaked under a show of virtue, is double iniquity. And as our Savior Christ
said to the scribes and Pharisees, Matthew 23:14. Ye shall receive greater
damnation; so shall these.

Yet how common is this? Many will speak fair as may be to their neighbor, when
yet they intend mischief against them, or as soon as their back is turned, mock 
or jest at them, speak evil, or raise up some slander against them, or do them
what hurt they can. If we know any have dealt so with us, let us take heed that 
we never do so by them or any other, but loathe it, as hateful and devilish.

For the second sort: there be that pretend they love, but alas! Try, and you
shall find no such thing. A deal of court-holy water, congeyes, and crouchings, 
a handful of true hearty love, is worth ten armfuls of their congeyes down to
the ankles: they will salute good morrow, and good night, when yet they mind,
nor heartily wish no good. These are clouds without rain, plashes that deceive
when most need is; vessels with false bottoms, that have a little water on the
top, but empty below: such as will earnestly invite, when they know one cannot
or will not stay, proffer kindness, when they think it will not be needed; but
if it happen to be accepted, and made use of at any time, then they either have 
some shifts to avoid it, or else do it with much unwillingness, and grumbling
behind the parties back.

So those that pretend they love the poor, yet come to them in their behalf, and 
nothing shall you get, but what they are forced unto, and hardly that.

So many good ministers and Christians have found small kindness in their need,
at the hands of such, as yet in their prosperity have professed good will, and
made great shows of love to them; they might have done full ill for all these:
what love call you this? It’s like faith without works, which God will condemn. 
So to speak well of such and such men, to pity them, and say they are worthy
men, and pity they should want, yet never do anything for them. If God should
feed them thus, they would soon complain.

4. The fourth thing required in love, is, that it must be pure. It must come
from a pure heart as St. Peter speaks, and be agreeable to the rule of the pure 
Word of God.

Pure love is seen in diverse things: first, it loves for some virtuous and good 
actions: therefore the love of the adulterer and his mate, of drunkards and
thieves, that be sworn brothers, is no love.

To love a man, because he can dice well, or swear deeply, drink others under
board, or mock and deride wittily, or rail bitterly against the servants of God;
this is cursed love: for true love rejoiceth not in iniquity; as we have heard.
A worse note cannot be, than when one sees one fight cunningly or desperately
against God, to love him the better. These be no better than rebels, and
conspirators against the majesty of God.

2. Pure love is that, which is grounded on grace and religion, and on no
transitory thing; or in those that have no grace, we love them for conscience of
God’s commandment, and because of that part of the image of God that is in
them: which condemns the carnal love of the most, which love only for worldly
respects; for strength, beauty, or any inward gift of the mind not sanctified:
as wit, skill in arts, music, play. These are worthy love, but to love only for 
these, is not true and pure louse; for thus loved the heathen: worldly men’s
love is for such respects, and no other. Yea, even God’s servants fail this way 
sometimes, as old Isaac, that loved Esau for his skill in hunting, David loved
Absalom for his beauty; and so doth many a man his wife, which do ill to build
love on so false grounds: for when these fail, oft the love goes after.

3. Pure love is in respect of the party himself, whom we love, and for no
respect to ourselves, or any commodity of ours. And such was God’s love, in
giving his son to us miserable sinners; which condemns the world, who only love 
for self-respects: as he is my uncle, friend, loves me, or hath done this or
that for me, or may do me a pleasure; therefore I will make much of him, or for 
fear he may do me a shrewd turn: this, if it be shaken out of the clouts, will
be found but self-love; we have a respect and aim only to, and at ourselves,
Matthew 5:46. Many a man shows kindness, or doth good to some only, to purchase 
credit.

The husband loves his wife, because she pleaseth him well, is fair, a good
housewife, and for nothing else: this is self-love. All the Papists’ charitable 
deeds were all self-love; for they were done with opinion of merit, and so they 
loved themselves rather than the parties they gave unto. So is all the love of
worldlings; examine it, and you shall most what find it to be self-love; they
have some reach at themselves.

4. Pure love is, when we so love a man, as we love his soul; and therefore will 
suffer no evil to rest upon him, but hate the sin in him whom he loves most
dearly, and will counsel him to all good, and from all evil. Therefore so to
love our neighbor, as not to tell him of his fault for angering or disquieting
of him (if he be such as we may speak to) is hatred rather than love, as God
saith, Leviticus 19:17.

So parents, that love their children so well, as they will not nurture, rebuke, 
correct them; they hate them they slay them in following their ways: he that
spares the rod, hates his child, Proverbs 13:24. It’s as one should be so tender
over a child, as not to suffer the wind to blow upon it; and therefore hold the
hand before the mouth of it, but hold so hard, as he strangles the childe: as
the ape that hugs her young so hard, as she kills it.

Again, friends persuade a man to do this or that for preferment, that he cannot 
do with good conscience: oh they love him, they would fain see him preferred.
Woeful love to the body, to destroy the soul.

A neighbor hath a child, or cattle strangely handled; one comes in of love, and 
persuades him to send to such a cunning man, or good witch (the worst instrument
of the Devil of all) for help. Is he a friend, that will do that that shall
vantage one a penny, and ere the year come about, hinder him a hundred pound?

So when a good Christian is ready to suffer for a good conference, and a friend 
comes and says, oh I pray cast not away yourself, I wish you well; be not too
nice, do as others do. Cruel love is this, to persuade them to save their
bodies, by doing that, whereby they should cast away soul and body for ever: as 
Peter adviseth our Savior Christ not to go up to Jerusalem to suffer, but to
favor himself, Matthew 16:22. Which was to dissuade him from doing his fathers
will, and from that, whereby Peter himself and all mankind should be saved, and 
without which they had all been lost forever: what love therefore was this? You 
may see by the thanks our Savior Christ gave him, who bade him get him behind
him Satan; for he savored not of the things of God, but of the world.

5. Next, our love must be fervent. We must love earnestly, and hotly as we can; 
and secondly, constantly: for in these two things stands fervency. First, for
the earnestness of our louse; as we must stretch it to as many persons, and in
as many duties as we can, to soul, to body, in giving, forgiving, and so forth. 
As we have heard before; so in these we must not be sparing, but in giving,
liberal; for he that sows sparingly, shall reap sparingly, 2 Corinthians 9:6. So
in forgiving plenteous, to seventy times, and so forth. For thus is God to us, 
in giving for soul, body, goods, name, to ourselves and ours, day and night,
never weary in doing us good, never upbraiding. In forgiving, how merciful, in
passing by our manifold offences, and that daily? And the rather, because a
little love is soon quenched; therefore we must so love, as though we meet with 
many temptations from the parties themselves, or from others, that yet we suffer
it not to be extinguished. And we must love fervently; not doing these duties
when we can well, and have nothing to let us, but forget our pleasure, profit,
ease, and so forth. To do our neighbor good. Love seeks not her own things. It
is laborious, 1 Corinthians 13. As in the Samaritan, who set up the wounded man 
upon his horse, and went on foot himself, and left all the money in his purse
for his charges, and promised to send more. And as he that rose out of his warm 
bed, to lend his neighbor loaves. As they that gave out of their main stock, or 
sold their lands to relieve the necessities of the church, Acts 2:44. Above and 
beyond all comparison ten thousand times, was the fervency of the love of God
the father, when he parted with his own and only son out of his bosom, for our
redemption, and of our Lord Jesus Christ, who forsook the glory of heaven, and
laid down his life here upon earth, to save us miserable sinners, and his utter 
enemies.

Oh how doth this condemn the cold, yea, frozen love of the world? And where
there is a spark, yet it is so weak, as the least drop of water will quench it. 
We will not speak a word in defense of never so good a man or cause, if it will 
hinder ourselves never so little, or procure us but a frown.

How worthily on the contrary did Jonathan, who spake for David to Saul his
father, to the danger of his own life, 1 Samuel 20:33. So Esther endangered her 
life to speak for the church; I will go to the king, if I perish, I perish,
Esther 4:16.

6. Lastly, our love must be constant; not easily broken off, but continuing to
the end, Hebrews 13:1. Ephesians 4:3.

Thus is God’s love to his, John 13:1. Which we must imitate. The Devil will seek
to break it off, and ourselves (being men) are frail, and many occasions will
be ready to be offered; therefore we had need with all diligence, to strive to
hold and maintain it alive in our hearts.

How doth this rebuke the inconstancy of many men, that are won (as we say) with 
an apple, and lost with a nut; that will upon every sleight occasion break
friendship? If God should so deal with us, what should become of us? But his
love is constant to his, notwithstanding their daily provocations.

Yea, he loves them in adversity, and their low estate; yea, best then, and is
nearest them with his comforts. So it ought to be with us; for then our neighbor
hath most need of us, and then our love will show itself to be most free, and
not mercenary. But how contrary is this everywhere? While they be in prosperity,
they have many friends, which in their affliction go aloof off; as David oft
complaineth, and Job, to whose very wife his breath was strange in the day of
his affliction. Ruth did quite contrary, and very commendably, who vowed to her 
mother-in-law Naomi, that nothing but death should separate between them.

                         Chapter 7. Whom we must love.

Now followeth, to speak of the persons whom we ought to love: and they are all
men upon the face of the earth, good and bad, without or within the pale of the 
church; our love must stretch itself to any of them: they are our neighbor, whom
we are bidden to love as ourselves; as we may see in the parable of the
Samaritan: these we ought to do good to, if they need, and we be able; and for
these we must pray.

Yea, we ought to pray for every particular person, that we know or can see,
because we know not (whatsoever he be now) but he may belong to God.

We must therefore love all; our enemies, and all men whatsoever they be, but
especially the saints and people of God. And of these I will speak severally,
and in order.

And first of the love of our enemies. that we must love our enemies, is required
inclusively in these words of 1. John 3:23. That ye love one another; and in
those words, that be the sum of the two tables, thou shalt love thy neighbor as 
thy self: as may appear by comparing Exodus 23:4-5. With Deuteronomy 22:1-2. He 
that is called in one place thine enemy, is called in the other thy brother or
neighbor. More plainly it’s required, Proverbs 25:21. Matthew 5:44. But ere we
proceed to the proof of this point, let us see who are the enemies we must love,
by showing the kinds of enemies that there be, and withal clear some Scriptures
that seem to countenance hatred of our enemies. Enemies be public or private,
God’s enemies or ours. Public, be such as oppose and hate the religion and truth
of God, and persecute it in the professors thereof, or are enemies to any good 
courses and godly proceedings, and so to us for the same. These again be either 
curable or incurable: for the curable, such as Saul was, who afterward became a 
Paul; we must hate their sins, pray against their devices, but love their
persons. The incurable we must hate their sins directly, and their persons
indirectly.

Thus we hate the person of the devil; though he be God’s creature, yet because
he hath sinned against the Holy Spirit, and is God’s desperate, final and
incurable adversary, therefore we are bound to hate him: so might, nay ought we 
to do, if we knew any man or men to be such: as St. Paul did, who 2. Timothy 4. 
Prayed against Alexander, that God would reward him according and so forth. And 
the primitive church against Julian the apostate.

Of these David meant, Psalm 139:22. Do not I hate them, O Lord, that hate thee? 
Yea I hate and so forth. And Psalm 109. And 69:22-29. And in many psalms he
prays for the final and utter destruction of his enemies, which is a sign of
utter hatred. But this was not because they were his enemies, but God’s as well;
and not that only, but desperate and irrecoverable ones, which he saw by the
Spirit of God, being extraordinarily and infallibly informed: thereof: whose
prayers were but prophecies of the final destruction of these men, as Psalm
63:9. And 54:5. But for us, because we have not the like measure or gift of the 
spirit, we have no such warrant to hate or pray directly against any man’s
person.

Of these also are meant such places, where we are bidden to rejoice at wicked
men’s destruction, Psalm 52. Also Psalm 58:10. We also, though we know not men’s
final estate, yet if we see any notorious enemies of the church, and Gospel,
and good men, taken away, may give God thanks, and in some sense rejoice,
namely, that God hath shewed himself careful of his church, and hath provided
for his glory, the comfort of his people and passage of goodness, and for the
terror of other bad ones; but not to rejoice as it’s their destruction: but as
we should pray for them while they live, so pity them being cut off, that they
have brought misery upon themselves.

Objection. But an objection or two may be made. Our Savior Christ tells us, we
must hate father and mother, wife and child and so forth. For his names sake.

Answer. True, when they stand in opposition against Christ, and would pull us
from him, we must then say, get thee behind me Satan, and tread upon them if
they stand in our way to hinder us from following Christ. We must hate their
counsel, but yet love their persons, and pray God to open their eyes and turn
their hearts.

Objection 2. God bade the Israelites kill the Canaanites, man, woman and child, 
and spare none.

Answer. If God bade them hate them, they had a warrant so to do; for we must
love our enemies in God and for God, and not against God, and we must obey his
commandment. But God bade them not hate them, but kill them, and so they might
do, and yet wish well to them, and pity them. The same may be said of all just
wars: we may hate the bad cause of our enemies, overthrow their enterprises, and
slay their persons, and yet pity them, and pray for their salvation. As the
magistrate also, that puts a malefactor to death for his offence, and to terrify
others by his example, yet hates him not, but desires that his bodily
punishment may be an occasion to bring him to repentance, to the saving of his
soul; and therefore gives him godly counsel, grants him respite and time, sends 
preachers to him to labor with him. So in the other.

And thus much of God’s enemies. Besides these, we may have private enemies, that
be upon occasion fallen out with us, that hate and hurt us, and have done us
wrong, and seek our mischief. These our enemies we must love: and of these
principally, as also of God’s curable enemies, is our speech to be understood in
all that follows. 

We must love our enemies: that is, we must carry a tender affection towards
them, as desiring their good, wishing salvation to their souls, and outward
prosperity, so far as may stand with God’s glory, and their good, rejoicing at
their welfare, and grieving at the contrary: and this we must show forth by all 
signs and fruits of good usage every way. Which are referred, Matthew 5:44. To
these three heads: first, bless them: that is, speak kindly to them and of them:
secondly, do good: that is, be ready to help and relieve them: and lastly, pray
for them that hate and persecute you; even pray to God to pardon them, and to
turn their hearts. And thus are we to do to those, that be never so deadly set
against us; yea, and never so wrongfully. And mark, that in this last cited
place, we are first bidden to love them: the beginning must be in the affection 
of the heart, that so the other duties required may be performed, and that in a 
right manner, without which, the one or the other, or both will fail: and then
that we must not say we love them only, but show it by the fruits. Romans 12:20.
If thine enemy hunger, feed him, and so forth. Overcome evil with goodness.
Proverbs 24:17. We are forbidden to rejoice at our enemies fall, either into sin
or punishment.

Thus David put on sackcloth, fasted, and prayed, when his enemies were in
affliction. Elisha bade the king set bread and water before his enemies, and
them that came to take the prophet, 2 Kings 6. So did our Savior Christ to his
precept (Matthew 5) join his pattern, not only not revenging, as St. Peter
saith, being reviled, he reviled not again, being persecuted, he threatened not:
but on the contrary, prayed for them that put him to death; father, forgive
them, they know not what they do. Thus he spake kindly to Judas, when he
betrayed him with a kiss, and called him friend, Matthew 26:50. Thus Stephen
prayed for his persecutors, even in the act of their stoning of him; Lord, lay
not this sin to their charge, Acts 7. At the end.

Now listen to some reasons, to move us to this difficult duty, and the Lord make
them powerful to persuade us thereto.

First, they be our own flesh, Isaiah 58:7. Therefore we are not to hurt them,
nor turn away our face from them to do them good.

Secondly, they have some part, at least of God’s image in them, in their soul,
being an immortal spirit, in the majesty of their face above all creatures, in
their authority they bear, or age, or gifts, or the like.

Thirdly, our Savior Christ commands it: but I say unto you, Matthew 5:44. The
scribes and Pharisees had taught, they should love their friends, and hate their
enemies: but our Savior Christ, the law-maker, and so the truest interpreter
thereof, the doctor of his church, he of whom the father bade from heaven hear
him, Matthew 17:5. Who is also our Lord and king; bids us love our enemies.

So that if he may be heard, who is only to be heard, and if his authority and
commandment may bear sway with us, that only ought to command our consciences;
then must we do so. So that though scribes and Pharisees say, love friends, and 
hate enemies; though the Devil say so, flesh and blood say so, and do so, yet
there is another to be heard against all these; but I say unto you, and so
forth. Let us therefore listen to his voice.

Fourthly, so shall we be the children of God, and be like him, who makes his sun
to shine, and rain to fall on the just and unjust: and besides many outward
mercies, gives them the Gospel, to call them to repentance; and even loved us
when we were his utter enemies, and when as he might have glorified himself in
our condemnation; yet he so loved us, as he gave his own dear son to redeem us; 
and hath effectually called diverse of us to the faith of his son Jesus Christ, 
and the hope of eternal life. Oh love unspeakable, to be shewed to enemies! Now 
what should we desire, and is our happiness, but to be like him? Now when we can
love our enemies indeed, it will be a certain evidence we are the children of
God: a sign we love God dearly, when we can do this difficult thing for his
sake: and a sign of much grace to mortify the rebellion of our nature, that
lusteth to the quite contrary. And we can have no mark we are the Lord’s, except
we can do this in some measure, and strive after it more and more.

Fifthly, God’s people must do singular things, such as the world cannot attain
to. Now every publican, civil person, hypocrite, can love his friends, and hate 
his enemies, but we must do more: God hath shewed us singular mercy; therefore
we must yield him singular obedience, and show forth the power of his grace that
is in us. We must not be singular in conceits, opinions, and courses of our own
devising; but we must be singular, in obeying such commandments of God, as the 
world will not be brought unto: and to reproach us for such singularity, shows
them to be of this world that do it.

Sixthly, this hath reward from God, so hath not loving them only that love us,
which is self-love; we shall have their love still its like, and there is the
reward we are like to have: but in loving our enemies, we shall have a reward,
Proverbs 25:22. Not of merit, but of promise for our encouragement.

Seventhly, we are commanded, Matthew 5:48 (whence all these reasons are
collected) that we should be perfect, as our heavenly Father is perfect. This is
a degree of grace, and profiting in Christ’s school, to be able to love our
enemies; which we must strive unto, in this and the like duties; not contenting 
ourselves to hear, read, come to the sacrament, which not only weaklings in
grace, but hypocrites can do, and do continually, nor yet holding ourselves
satisfied with some small measure of love, or other graces, as faith, patience, 
and so forth. But to strive forward to some good degrees of them, and of the
fruits of the same in our course, as occasion serves: of which this loving and
doing good to our enemies, are principal ones.

Eighthly, hereby we shall, it maybe, convert and overcome our enemies to love
the truth; as the patience of the martyrs, was a mean of the conversion of some,
who suffered soon after them. Or at least, it will be a convincing them, and
leaving them without excuse; as Saul, by David’s innocency, who twice might have
killed him, and did not, was convinced, and cried out, thou art more righteous 
than I, 1 Samuel 24:19.

Ninthly, we shall provide herein well for our own comfort, both in life and in
death; when in all adversities and wrongs by wicked men, our enemies, our hearts
can testify with us, that we seek no revenge, that we can pray for our
persecutors. For this argueth much love to be in us, and that it is fervent, as 
God commands. As that is a great fire, that warms not only them that be near,
but gives heat to them that be far off: so is this louse.

This then, first confuteth the doctrine of the scribes and Pharisees, of which
we have heard: which is doctrine and divinity for our turn, and well suiting to 
our nature; but it’s too pleasing to nature to be good: nay, it’s to be
abhorred.

2. The Papists also, who, little better, teach, that in two cases only we are
bound to help our enemies, in the case of extremity, or of scandal. For other
things, to love them, or pray for them, or do them good in other cases, it’s but
a counsel our Savior Christ gives, and no commandment. If men can do it, it’s
well; but if they cannot, it’s not required. But this is false; our Savior
Christ speaks in the imperative and commanding mood, and urgeth it hard, with
diverse reasons: therefore it’s not left to our discretion, but flatly required,
as in other scriptures.

3. It rebuketh the contrary nature that is in us, and the practice of the world,
which quite against this precept of loving, praying for, and doing good to our 
enemies, do hate them, rejoice at their fall, envy at any good that comes to
them, speak all ill to them, and of them, interrupt all ill against them,
requite one evil with another, taunt with taunt, suit with suit, blow with blow,
and seek to do them all evil. Yea, and men think they should be born with, and 
not blamed for this: why, say they, he is mine enemy, and that wrongfully, I
never did him hurt, yet he hath raised lies and slanders of me, or thus and thus
abused me: what then? What mastery else were it for you to love him? Oh but
this cannot be heard of; whereby it appears, that most men are carnal, and of
the devil.

They say, they owe them no louse; well, yet you owe God all love, you cannot
deny, and he hath turned over some of the love you owe to him, to be payed to
your enemy, and he will take it as payed to him; and this is but just in common 
dealing among men.

Nay, it’s a fault too much among many Christians, that show great weakness this 
way. If they be wronged, oh how they swell, and how far they will go in revenge,
both by words and deeds, and how long they dare lie herein? Whereby they betray
they be more flesh than spirit, as Paul said to the Corinthians. While these
things are thus, are ye not carnal, and walk as men? 1 Corinthians 3:3.

My brethren, these things ought not so to be. This is not the persuasion of
God’s spirit. Indeed, the spirit that is in us lusteth after envy; but the
Scripture teacheth better things: the wisdom that is from above, is, first,
pure, then peaceable, full of mercy, and good fruits. Therefore this revenging
course, which is counted wisdom, if it be any, its earthly: that is, of the men 
of this world; sensual, of our own corrupt lust and desire, and devilish, he is 
the author and teacher of it.

Oh that we could be brought to see our sin every of us in this point, and be
humbled, that there is such a nature in us, so contrary to the will of God, and 
for our practice, that hath been so bad, and lets every one of us bewail
heartily, and repent of that that is past: and for time to come, lets labor for 
greater grace, that when any such occasions be offered us hereafter, we may show
better fruits.

And though we talk with our enemy, or debate the matter, keep passion away, and 
do it patiently; yea, or if we reprove him, if he be worthy, or take the benefit
of law or magistrate, yet let it be without revenge. We are not bound hereby to
love their sins, nor their needless society, nor to furnish them with kindness,
that might make them fitter to do hurt, nor to relinquish our right, or our
good cause; but that we be free from hatred and revenge, yea, and further, to
overcome their evil with goodness, as God doth, and commandeth. 

And first, that we beware of revenge, which is a wicked thing, and that for
these reasons:

First, vengeance is the Lord’s, and he will repay. It’s his office and
privilege: to revenge therefore, is to take the royalty out of his hand; as one 
should put the Lord chief justice out of his seat, and judge his cause himself. 
He must revenge to whom it belongs, as Psalm 94:1-2. Therefore the Egyptian said
to Moses, when he would have parted him and the Israelite, Exodus 2:14. Who
made thee a judge over us? Noting, that men must not avenge without authority:
therefore our Savior Christ bade Peter put up his sword, when he cut off
Malchas’ ear: with a reason, because who so avengeth without a calling, shall
perish by the sword.

We must therefore commit our case to God, as our Savior Christ did; for he can
also do it most wisely, and most righteously, 1 Peter 2:23. We will do it
foolishly and partially, as we see in daily experience. Leave it to him, he will
not fail to do it, and well too.

2. When we revenge our own wrongs, we leave the Lord nothing to do, except it be
to turn his wrath from our enemy, on whom we have been revenged already, to
ourselves, for our sin of revenging, as Proverbs 24:17-18.

3. When we revenge, we do we know not what: we consider not who smote us. It’s
the Lord, as job said, the Lord hath given, and the Lord hath taken, when the
Chaldeans had robbed him. No evil in the city: that is, of punishment, but the
Lord hath done it, Amos 3:6. Which made David so quietly bear Shimei his
railing, because the Lord set him on work so to do for his humbling.

Our enemy is but as Ashur, the Lord’s rod, to beat us with; therefore to
revenge, is to wring the rod out of God’s hand, and break it, or cast it into
the fire, which is but an ungracious child’s part. When God bids us love our
enemies, he bids us but kiss the rod, to pull down our stomachs which many wise 
mothers will make their young ones do betimes.

So also its the Devil in thine enemy, that doth thee wrong in goods, life, or
name, who hereby seeks to drive thee to revenge, or some other sin; as he did to
move job to curse God, by all the troubles he brought upon him; therefore
resist the Devil, and not the man: for the Devil aims not at thy goods, or name,
to hurt thee in them, but to draw thee to sin, to the hurt of thy soul. If thou
canst therefore, resist Satan herein, and avoid the sin he seeks hereby to
bring thee to commit, thou shalt play a wise man’s part, and so instead of
revenging thyself on thy enemy, be revenged upon Satan, thy chief enemy.

4. When we revenge, we do ourselves ten times more hurt, than we do our enemy:
we hurt him a little, it maybe, in his body, goods, or good name, and wound
ourselves deeply in our own souls; hit him in the skin, and pierce the caul of
our own hearts: as the bee, that to sting another, loseth shortly her own life. 
It’s the foolishest thing in the world to revenge; but a wise part, to commit it
to God, best for us, and worst for our enemy. Oh it’s no dealing with a man
that commits his cause to God, no standing before him: for though God would part
from his own, yet he will not give away his servants right. It were better for 
an enemy, that the party that he hates, should devise all ways of revenge in the
world, by himself, and by his friends against him, than that he should put it
up quietly, and leave it to God.

And let us not stay ourselves here, in avoiding revenge, but go forward to love 
our enemies, and labor to do good against evil, as we are commanded, Romans 12
ult.

Objection. I cannot do it: for he hath deserved all ill of me; and can I then do
him good?

Answer. And have not you done so against almighty God, and yet he doth you good 
daily?

Objection. It’s a base part for me, being wronged, disgraced, and abused, not to
challenge him, and be avenged of him, if I can, else I shall be counted a
cowardly fool, much more if I should do him good.

Answer. This is but carnal divinity, which counts it great courage to turn again
and revenge, which heathens and Turks can do, and every bull and bore can do,
and that its baseness to put up wrongs. But it’s quite contrary: for its true
valor to overcome ourselves, and conquer our unruly lusts and sinful passions,
and to obey the commandment of God, Proverbs 16:32. He is more mighty that can
rule himself, than he that conquers many others: and that is true baseness, for 
a man to be so led by his passions, as he can be are nothing, no, though God
command, and the contrary turn to his own destruction.

Objection. When you have said all you can, it is impossible.

Answer. No, it’s not impossible, though a hard thing it is, I grant: and
therefore by the way, for such as profess they can bear all indignities done
them, and can do them that do them, all good, as if there were no such matter,
and find no difficulty in it, (and yet but ordinary persons neither) for my
part, I do not believe them, and I doubt, they do but deceive themselves. If it 
were not hard to be done, it were not so worthy of a Christian. It’s therefore a
yoke, but easy; a burthen, but light to the spiritual man, that is well assured
of the love of God to him, and of the forgiveness of many sins. But to the
carnal man, I grant, it’s wholly impossible.

Let’s labor therefore for this faith and assurance of forgiveness, whereby we
may be enabled to do this difficult work.

Now to draw to an end of this point of love to our enemies, let us, I beseech
you, be persuaded seriously to weigh the reasons that have been used to move to 
this duty, and let us suffer ourselves to be overcome of them.

It’s the most noble and heroic duty, and truly worthy of a Christian man: hereby
we shall prove ourselves to be the children of God, and do like to him; which
ought to be our greatest ambition.

Hereby we shall show ourselves to have profited well in the school of Christ,
and that we have not learned to do that everybody can do, but to do some
singular thing; for so may God expect of us, after all this cost of his word
bestowed upon us, and that we are grown past children and weaklings, on towards 
perfection, even to do difficult duties, and such as are most contrary to our
rebellious nature. The Lord persuade our hearts to conceive well of, to believe,
and obey this point.

Methinks, whiles I am speaking of these reasons, the heart somewhat yields to
this duty, and there seems as if one should have some power to do it: and I am
persuaded, that there be diverse, that at the hearing and reading of these
things, if they were tried now they be hote, could be able to do something this 
way.

But let them sink down so deep into our hearts, as they may abide with us, that 
if hereafter occasion shall be offered, we may be able to show forth the force
and fruit thereof. We must look to meet with wrongs and enemies; therefore let’s
learn to take out this lesson before-hand.

Oh that we could but learn this one point at this time! How happily should we
have spent our time? Hereby we shall honor our profession, convert or convince
our adversaries, and provide much comfort to our own souls: as that worthy
Master Greenham, a man subject to many slanderous reports, that yet would say,
these two things comforted him: first, that he found his heart not ill, but well
affected to his brethren: secondly, that when he was alone, he could humble
himself to God, and pray him to forgive him, that raised them up.

Let’s labor hereunto: what else do we hearing so many sermons continually, if we
mean not to show forth the power thereof?

                         Chapter 8. Of love to all men.

Next unto our enemies, whom must we love more? We must love all other men. Not
only our kindred, friends, acquaintance, our neighbors of the same town,
country, or nation, but even all that dwell upon the face of the earth, high,
low, rich, poor, men, women, young, old, bond, free, without or within the
church, that either are or ever may be the people of God. True, our love must
begin at those that be nearest us, and must be most to those within the church, 
especially to the household of faith; but it must stretch itself far, and wide, 
and over all, and we must do all duties of love to them, as occasion shall be
offered and we be able. For whosoever hath or shall have need of our help, he is
our neighbor, whom we are bound to love, because God hath commanded it, and he 
is our own flesh. Our prayers, as a main duty of love, must reach at one time or
other to all, and do them what other good

We can. We must pray for the poor pagans, that God would send his light and
truth amongst them, that they in time may be brought into the bosom of the
church, and the sheepfold of Christ Jesus.

For the Lord’s ancient people the Jews, that he would be pleased to make those
dry bones to live, and to take the veil of unbelief from off their hearts, that 
they may at last come to embrace and believe in the Lord Jesus Christ, to their 
eternal salvation. And that God would in mercy bring in the fullness of the
Gentiles, and to that end that he would hasten the ruin of Antichrist’s kingdom,
that those nations that have long lain under the bondage of that man of sin,
and in the darkness of superstition and idolatry, may be set at liberty, and
have the light of the glorious gospel to shine among them, to teach them to know
and worship the true God aright, and to believe in Jesus Christ, which is life 
eternal.

And for those within the church, we ought to pray to God to continue his mercy
towards them, and to give them grace to walk worthy thereof. And for those that 
be fallen into their enemies hands, and be in great distress every way, we ought
to send up continual fervent prayers and strong cries, out of the bowels of
compassion towards their miseries, unto almighty God the Father and protector of
his church, that though he hath punished them for their sins as pleased him,
yet that he would in judgment remember mercy, and humble their hearts under his 
heavy hand, pardon their sins, and restore their former liberties to them again.
Yea and as their bodily necessities shall be truly made known to us, we should 
be ready to reach out our hand to the relief thereof.

Objection. If any will say, they be strangers to me, what have I do with them?

Answer. Let such a one know, that yet God’s image, nor his express commandment
ought not to be strange unto us, but ought to provoke us to this duty. Yea they 
that be never so ignorant, profane, ungodly, whether rich or poor, we must wish 
well unto them, and seek their good: for as we must not hate the vices for the
person’s sake, so neither the person for the vice’s sake. Our love towards them,
may be a mean to win them to God.

Use. But alas, how few be there that think any such thing required of them? And 
therefore no marvel though no conscience be made of the performance thereof: for
even in those things that they know to be the will of God and their duties, yet
few will be brought to the obedience of them. Who so pities the miserable state
of those that know not God, nor have any means of salvation, but be out of the 
pale of the church; as to pray earnestly to God, that he would in mercy visit
them in his due time? Alas, multitudes pray not for their own selves and
families, their neighbors and nation; and therefore no marvel they look not so
far.

But, methinks, that fearful prayer the church maketh against such, Psalm 79:6,
should strike fear into them, to move them to seek to avoid the dint and danger 
of it.

How sew lay to heart the long and sore afflictions, nay, the woeful desolations 
of our brethren in the palatinate, bohemia, and places adjoining; and therefore 
pour out compassionate repenting and fervent prayers to God for them? We hear of
their unspeakable miseries, but are not affected with them, either to profit by
their harms unto sound repentance ourselves, or to put to our helping hand, by 
our instant prayers to seek their deliverance. We talk much of them, and would
fain see an end of their troubles, and a return of things, but few be those that
do pray for them, and that so seldom, and so coldly, as we can have as little
comfort, as they have hitherto found benefit: for what fruit can be expected
from prayers, not joined with true repentance? For God hears no sinners; and let
him that calls upon the name of the Lord (and looks to be heard) depart from
iniquity.

I doubt not but some there are, that do compassionately and feelingly wrestle
with God for them, from time to time, yea, do afflict their souls to obtain
mercy for them, whose prayers are assuredly not shut out, or forgotten before
God, but shall in due time have blessed effect; but these, I doubt, are but a
very few.

And for other duties of love, no marvel, if (as occasion serves) they be coldly 
performed to those that be further off, when we are found so faulty towards
those we daily converse with. What extreme failing in the duties of forgiving
wrongs, and doing good to souls and bodies of those we have to do with? Of which
we have spoken already upon one or two several occasions; therefore I now speak
no more thereof: only I pray God to give us this true love, that may reach out 
itself to all men, as occasion is, or shall be offered.

                       Chapter 9. Of love to the saints.

Now I come to the love we owe to the saints and true people of God; and these
are to be loved in the greatest degree of all other men, and to be had in high
price and account, Galatians 6:10. Psalm 15:4.

Thus did David, Psalm 16:3. All his delight was in the saints. Psalm 119:63. He 
was their companion. Psalm 101. He would have such to attend upon him, and such 
only as near as he could. So Cornelius, Acts 10:7. Had a soldier that feared
God, that was at his hand.

Reasons of this are: first, the image of God is most clearly seen in them: we
are to reverence and love the least part of it, wheresoever we see it, even in
wicked men; how much more then, the brightness of it, which stands in the graces
of the spirit, wisdom, holiness, and righteousness, wherein they most lively
resemble their maker? And the more of this we see, the more we ought to love, in
children, friends, neighbors, or whomsoever. This is to be esteemed far above
wit, beauty, strength, wealth, activity, or any gift of nature or art; these be 
toys to grace: favor is deceitful, and beauty vanity, but one that fears God, he
or she, shall be praised. Therefore herein Rebecca was wiser than Isaac, who
loved Jacob for his grace, more than Esau for his skill in hunting.

Secondly, God loves them best; therefore so should we. As whom the king favors, 
all do honor. These be his secret ones, precious in his account, as the apple of
his eye; he hath rebuked kings for their sakes.

When he drowned all the world, he preserved his little number: as lot in Sodom’s
destruction. Yea, if there had but ten righteous persons been found in five
cities, they had all been saved from the burning. These be marked in Jerusalem
from the common destruction, Ezekiel 9. These he sealed, Revelation 7. To be
preserved from the plagues bodily and spiritual, that should come upon the
world. He makes more account of one righteous one, than of a thousand other,
Isaiah 43:3-4. As he did, when to make way for his people, the Jews, into
Canaan, he gave seven mighty nations to the sword.

Thirdly, they be more excellent than any other, Proverbs 12:26. The righteous is
more excellent than his neighbor: meaning, that is not righteous, but wicked.
More excellent in this life, at his death, and in the Day of Judgment. These are
written in the Book of Life, be washed white in the blood of the Lamb, clothed 
with his righteousness, a richer robe than ever Solomon wore on his back:
adorned with the precious jewels of God’s sanctifying graces, attended by the
angels, born from above, the children of God, members of Christ, temples of the 
Holy Spirit, heirs of all things here, and shall at death, and after the Day of 
Judgment, be inheritors of the kingdom of heaven, prepared for them before the
beginning of the world. And for the wicked, we may say, as Psalm 1:4. It is not 
so with them. And therefore good reason these should be best beloved.

4. Lastly, they be most useful, and can do us most good, by their counsel,
example, prayers, when we be present with them, yea, absent from them: he that
walks with the wise, shall be the wiser; much good may we learn, and comfort may
we get, by conversing with them, that be truly godly.

For their sake the world continues; if the number of the elect were fulfilled,
the wicked should no longer rout here, but come to judgment, and be sent to
their own place.

For their sake, and at their prayers, many plagues are kept from the land; as at
Moses’ prayers they were from the Israelites: many judgments entered, have been
removed, as plague and pestilence, and unseasonable times; yea, final
desolation prevented: and had it not been for a few, we might have looked to
have been as Sodom, and as Gomorrah. All fare the better for the righteous sake;
as all that were in the ship with Paul, had their lives given them, and were
preserved from drowning for his sake, Acts 27.

Use. 1. This then serves to reprove the folly of carnal people, that so dote
upon wealth and honor, and things of this world, as if they that had them were
the happy men; oh they be made, they cannot do amiss. And these, in their
language, are usually called the best men in the town, and these they crouch to 
and ad mire, when grace and the fear of God in any is little regarded; esteeming
the servants of God without wealth (how gracious soever) but poor snakes.

But, oh folly and madness to worship the golden calf! So highly to esteem men
for red and white earth, gifts of God’s left hand, given even to his enemies,
things transitory and soon fading away, and that cannot keep their owners from
the damnation of hell; and not to esteem of the precious graces of God’s spirit,
given from above only to his elect, and which do abide unto everlasting life.

Elisha, that worthy prophet of the Lord, was of another mind, who, but for the
goodness that was in king Jehoshaphat, would not have once looked towards
Jehoram, that wicked king of Israel, 2 Kings 3:14. Which folly, of preferring
wealth above grace, the apostle St. James rebuketh, James 2:1-2. And so forth.

Secondly, this rebuketh such, as make account of all alike, especially, if they 
be anything civil; one as welcome to them as another, as much commended in life 
and at death: like as well of the civil, as of them that be truly religious,
show as much countenance, yield as much help to one as to the other. If they
have anything to give, they put no difference between the poor, good, or bad.

These are justly to be suspected, and to be thought to be neither fish nor
flesh; for where true grace is, their eyes be anointed, that they can see a
difference between men, and grace will draw to grace, and as discern it, so
embrace it: for though we challenge no such gift, as some that say, if they talk
but half an hour with a man, they will know whether he be the child of God or
not; yet, I say, God gives grace to discern grace where it is, from bare
civility, at least by conversing with them, and to prefer one infinitely before 
the other.

Many will commend a mere civil man, in whom it’s easy to discern, that there is 
not one dram of piety or true grace, to be as honest a man as need to be, and
think and speak as well of him, as of a true good Christian; but this is a very 
dangerous sign, that there is no more but civil honesty in themselves.

Thirdly, this reproveth a more fearful sin yet, and yet the common practice of
some, that instead of loving the godly best of all persons, they can worst away 
with them. They could love such a kinsman, tenant, servant, and so forth. But
that he is (as they call them) a puritan, and they cannot abide these precise
fellows. Nay, they have loved such and such a one, until it pleased God to
convert him, and ever since they could never abide him: as the chief priests
dealt by Saul, after he was converted, and became a Paul. Why? He was the same
man that he was, only he was better now: so it’s with the other that I spake of;
which is a plain argument, that they hate them for their goodness, as David
complains, Psalm 38:20.  though they pretend they hate them for this or that
fault, yet that is not so; for they love those that live in greater faults, and 
themselves live in far greater, than they can possibly charge them withal: the
truth is, it’s because they are better than themselves, and dare not be
companions with them in evil, 1 Peter 4:4. Therefore the openly profane hate
them: they hate them, because they fly a higher pitch, than they are willing to 
put themselves to the pains to attain to, and so they count they discredit them,
who, but for these precise ones, should be counted the best, and as good, as
one would desire.

Besides, these tell them, that their fruitless profession of religion will not
serve to bring them to heaven; and therefore urge them to look further, which
they are not willing to do; and this makes them wish, they were all out of the
way: for they only trouble the world, they should be quiet but for them. And
thus our Savior Christ and the Gospel bring variance, not into the same town
where before all went hand in hand to sin, but into the same family; because
some will receive the Gospel and the power of it, some others will not:
therefore they are now at odds, that were all one before in evil.

This sin hath most fearfully over-spread this nation, so that it’s more safe
from the hatred and ill tongues of most, to be anything, rather than to be
zealous and godly. A fearful thing. Every man loves a courageous soldier, a
diligent and resolute servant for his master, a man forward in his business;
only forwardness and zeal for God and in religion, that cannot be endured. These
be they that be the troublers, and a burden to the places where they be, and so
to the land, and be railed on as the vilest persons, when as yet these are
perhaps upon their knees, pleading with God for the nation, when multitudes are 
swilling, and swearing, and provoking God’s wrath against it; therefore we have 
small cause to be weary of them: the land, no doubt, fares the better for them
every day.

Is this the fruit of above threescore years peace and plenty of the gospel;
wherein it had been meet we had all been such as I mean: that is, zealous and
true hearted Christians, that now those few that labor to show forth the power
of true godliness, in an universal obedience to the Word they profess, that
these should be had in derision, and be a wonder in Israel? As sure as we live, 
if all in this land served God, as it is to be feared, some doe, in an idle and 
mere ceremonious coming to church, hearing of sermons, and receiving the
sacrament, and yet live as they list, and keep their lusts still, and the sins
they have a mind to; God would soon ease himself of us, and vomit up such a
lukewarm nation: for how odious is this to God, to have people draw near to him 
with their lips, when their hearts are divided from him, and run after their
sins: to hear his word, and hate to be reformed, or to mend a little in what
they list, and no further than they please; to call upon God, and yet depart not
from evil; in receiving the Lord’s supper, to profess faith in Christ, and
obedience to all God’s commandments, and in their lives to show the clean
contrary every day? What is this but to provoke God against us, and to deceive
our own souls?

And as for those particular persons that are haters of God’s true servants, they
are no such themselves, and their state is fearful. For they are not led by the
spirit that David and Cornelius was, and which I pray God I may ever be. They
be no true members of the church here, nor shall be heirs of God’s kingdom
hereafter, as Psalm 15:4. None of Christ’s disciples, who are known by loving
their brethren, John 13:35. Nor are translated from death to life, 1 John 3:14. 
But remain under death to this hour: nor have any love to God in them, 1 John
5:1. For if they loved him that begetteth, they would love those that are
begotten of him.

But they are of the seed of the serpent, bearing enmity against the seed of the 
woman, against Christ in his members; of Cain’s lineage, of the brood of Ismael,
worse than Balaam; Numbers 23, that said, how shall I curse, where God hath not
cursed? Or detest, where God hath not detested? Are led by Satan, who is an
accuser of the brethren, Revelation 12:10, who provide woefully for themselves: 
for God said to Abraham, and so to all that be of the seed of Abraham by true
faith, I will bless them that bless thee, and curse them that curse thee.

Their ill will is indeed against Christ, and reacheth to him; as he said from
heaven to Saul, why persecutest thou me? And, it’s hard kicking against the
pricks. Look throughout all the Scriptures, and you shall see, that fearful
judgments have overtaken the haters, and pursuers, or opposers of the true
servants of God. Later histories of the church, and our own daily experience
affords abundance of very true, sensible, and fearful examples in this kind. And
if at the Day of Judgment, they that have done them no good shall be set on the
left hand, and hear this doleful sentence, go ye cursed and so forth. Then what
shall become of them that have hated them, and done them hurt? Let everyone
therefore that hath been guilty in this thing, repent deeply of it, as there is 
cause, and so shake off this black and fearful mark, else the time will come,
when they shall wish, and would think themselves happy, to be shadowed under
their wing whom now they hate; when they shall see them received, and themselves
refused.

Yet here again let me put in this by the way, that I count not those for God’s
true servants who are such only in profession, and not in their practice.

Some zealous professors there are, which yet are not so diligent in their
callings as they ought to be. Some not so careful to keep out of debt, or not to
pay their debts, but hang on every bush, and break promises shamefully, to the 
just opening the mouths of their neighbors. Some be rash and indiscreet, given
to censure too deeply. Some spend all their zeal in crying out against
ceremonies, and neglect matters more belonging to edifying themselves and
others. Some forsake their own ministers when they preach, very uncharitably and
indiscreetly. Some separate themselves from the church, and our ministry and
society altogether. Now if a minister, or any Christian shall show his dislike
of such courses in general, or rebuke any particular person for any of them, he 
is not to be ill thought of for so doing, nor to be reputed an hater of God’s
servants.

Fourthly, there are diverse sorts of them that be no open enemies to God’s
children, that yet will be found no other, when God shall come to judgment; and 
therefore here to be discovered and reproved. They be not with them; therefore
they be against them. They can sit and hear them unjustly evil spoken of, and
yet be never grieved, nor once open their mouths in their behalf. That pry into 
their lives, and if they can spy a hole in their coat, they reproach them by it,
and tell it from one to another, and that with no grief. Can cast out a scoff
against them: that care not for their company. Delight rather in those that
spend the time in telling news or tales, of this or that body: with these they
can sit long; but for other that will hold to any godly speech, they take no
pleasure in them: they make matches with such rather than with those; invite
them, and love their company to choose. These be lukewarm Christians, neuters,
neither the one, nor the other, of both sides, of every side: but God can see
them to be enemies, and will set them on his left hand; when it will not serve
them to plead that they never hated them, or opposed them. Let men look well to 
this point: for there be many that think well of themselves, for good
Christians, that yet will be found of this number: but as they can have no sound
peace to their consciences, so shall they never have good name in the Church of
God, until it be otherwise.

Fifthly and lastly, let this be a consolation to all those whose hearts do bear 
witness, and their practice betray that they truly love the saints; they can
have no better sign of the grace of God, or that they be true members of the
church here, and shall be inheritors of glory hereafter; that they love God, be 
Christ’s disciples, and be translated from death to life. Always provided, that 
you deceive not yourselves in this point, as no doubt diverse doe, to think,
that because you love some one or two choice ones, that you are a lover of God’s
people, though you neglect all the rest: which is not so; for whosoever loves
any in truth, loves the grace of God in whomsoever he sees it, rich or poor,
high or low. Or because you love some that be of your kin, or for some outward
good qualification they have, or some common gift of learning, eloquence, or
because they be rich, or be such as have done you some pleasure, or may do: for 
if your love be set upon God’s servants for such by respects, this is not the
true love of the saints: but if you love them simply for the work of God’s
sanctifying grace that you see or hear to be in them, though you never saw them,
nor never shall, yet for the grace of God your heart is knit to them, as
Jonathan’s to David: or if you know and live near them though they never did you
any special good turn, or be nothing to you outwardly and in the flesh, nay,
though any such have reproved you of some fault they have seen in you, yet you
love them for the image of God that shines in them: yea, though you see, hear,
or know some imperfections in them, and things worthy blame, yet seeing signs of
sincerity you love them notwithstanding, are glad when they do well, and grieve
at the contrary: this is good.

Examine yourselves by these things; if you be taken tardy, then deceive
yourselves no longer: if your heart witness on your side by these trials, then
be comforted, and labor to increase in this grace, that so your evidence may be 
strong: and the rather, because this hath kept many from sinking in time of
temptation, when all other evidences have been to seek. Thus much of the love
that all ought to bear to the people of God.

            Chapter 10. How true Christians should love each other.

Now I will add yet one thing more, and that is, how true Christians should love 
and carry themselves towards each other. They ought to love one another most
entirely, and more than they do, or can love the common sort. They must love
them as fellow-members of the same mystical body whereof Christ is the head. Now
how do the members of the natural body love, stick together, and seek the good 
of each other, defend and tender one another, rejoice in each other’s welfare,
and grieve at the contrary? So ought the members of the spiritual body much
more, if it were possible. We cannot love all thus; for all are not
fellow-members in this body of Christ.

Secondly, they must love as brethren: therefore the love that is to be between
them is called brotherly kindness, 2 Peter 1:7. Therefore though some scoffing
Ismaels deride this name, and say, oh you be of the brethren: yet we are not to 
be ashamed of this name, seeing God so speaks.

God’s children be brothers and sisters; they have the same Father, which is God,
the same mother, the church, begotten by the same immortal seed, the Word of
God, nourished with the same milk, and meat of the same word and holy
sacraments, heirs of the same inheritance in heaven by Christ Jesus. A better
brother-hood than that of nature, as much as the spirit is better than the
flesh: yea, and a more lasting brother-hood; that will last when this is
vanished away, which lasteth only for this frail life of ours, but the other
abideth forever. Therefore our Savior Christ said, who is my mother, and who are
my brethren? Natural brethren ought to love dearly, how much more we that are
of a better kindred?

Its very pleasing to God our Father; and to the church our mother, that all
their children should live in love, as Psalm 133:1. And a joy to all the
brothers and sisters; as it is a joy to any earthly parents to have their
children love well together: and the contrary is very grievous, and they will
mourn to each other, there be two boys can never agree, two girls that love not 
one another; what will they do when we are gone?

Now to love as brethren, is this; to have brotherly affections each to other
inwardly, and to declare the same outwardly by brotherly actions. For the first,
we are bidden, Romans 12. Be affectioned to love one another; as to weep with
them that weep, to have compassion of their miseries, as Hebrews 13:9. As the
Samaritan had compassion on the man that fell among thieves. And our Savior
Christ had compassion on the spiritual misery of the people, Matthew 9:36. St.
Paul was affected with the miseries of the Jews, and took them deeply to heart, 
Romans 9:1-2-3. So Nehemiah, hearing of the distress of the church of the Jews
at Jerusalem, though he were well himself, yet he so mourned for them as it was 
seen in his face. The contrary is blamed, Amos 6. No man is sorry for the
affliction of Joseph.

So to rejoice with them that rejoice, as Luke 1:58. Yea, though it were ill with
ourselves. As Paul in prison, yet rejoiced to hear of the welfare of the
churches. These brotherly affections be so necessary, as all brotherly actions
not proceeding from these, are in no account with God; as a man may give all his
goods to the poor, and have no love, and so be but a tinkling cymbal, 1
Corinthians 13. As if a man should give, that he might merit thereby, or to
purchase credit, or for company’s sake, or with upbraiding; and from no
compassion of the poor man’s misery, it would neither please God, nor profit him
that doth it.

So to admonish one (which is a special duty of louse) but if done with twitting 
and reproaching, as glad they have some matter against him, it hath lost his
grace and reward with God.

And herein, the poor may show as much love to their fellow-brethren as the rich;
which may comfort them which are ready to be discouraged, and think they are
unhappy, and have nothing to show any love in; yes, you may be as plentiful in
brotherly affections, as any other.

Now for brotherly actions, they must be adjoined to show the truth of the
affections; they be counterfeit, if not thus approved, as 1 John 3:17. Like
those speeches, James 2:15-16.

Brotherly actions be to the soul and body, as need is. To the bodily necessities
of our fellow brethren in ordinary wants, we must give of our superfluity; in
extraordinary calamities, of our main substance: and to think it honor enough,
that God makes us givers to them, that be as dear to him as ourselves, and shall
be inheritors of the same glory with us, though we abound now, and they be
suffered to want.

So to the soul in admonition, exhortation, consolation, and prayer, which are
the principal and most profitable fruits of our love one to another. And all
these ought to be performed purely, fervently, and constantly, as we heard in
handling the properties of louse.

But, beloved, if we come to look for these things among Christians, they will
all be found very much wanting, both brotherly affections, and brotherly
actions, and those that be, oft not pure, but with looking at ourselves, not
fervent, but faint and few, nor constant, but short and brittle, broken off by
affliction, especially, if it continue, when yet there is most need: for a
brother is born for adversity.

Many Christians will be kind to another in the beginning of their affliction,
and for a little while; but if it hold long, then most fail him, and their love 
is spent as it were. Or otherwise, their love is broken off by some unkindness, 
and not readily soldered again so strong as it was afore.

There is much strangeness between Christians; they care not one for another
almost: they see each other at church, but not all the week after. Peace hath
made Christians proud and careless; every man can subsist by himself, and hath
no need of his brother: we may justly fear, God will send us troubles, to make
us glad one of another.

But there is use enough one of another even now, if we had eyes to see it, to
help, encourage, comfort, and confirm each other in our holy profession and
Christian course, against the manifold discouragements and temptations we are
subject to meet with; and to whet on, and set an edge one upon another, that
grow so dull; to lay our brands together, that we may catch some heat from one
another; to mind one another of such changes as may come, and so of our last
end, to prepare for them in time.

Stronger Christians, and of better gifts, look so hourly on the weak; so the
rich upon the poor: fie upon it, are they not your brethren? Do you not know
them, because of their russet or leather coat? He hath as much grace, maybe,
more than you, and shall have (it maybe) a better place in heaven than you; and 
do you esteem so meanly of him? Its counted pride, when any will not know their 
poor kindred; know Jesus Christ and the grace of God in them, and disdain not
their company, though your inferiors; seeing, as you may comfort and refresh
them by your love, so you may receive much benefit from them again.

Christians should meet together, not to feasting only, but sometimes to build up
one another by holy conference. And this will increase love greatly: for when
we see the grace of God one in another, and get good one by another, our love is
hereby greatly furthered.

Another fault too much among many Christians, is, as want of bowels of tender
compassion towards our brethren in distress, so there is not that forwardness
and freeness to relieve their necessities.

First, for their bodily wants, there is too much straitness oftentimes; whereas 
if we did consider, that they are not only our own flesh (as the common sort
are) but our fellow-members, fellow-brethren, and such as whom God might have
made us takers from them, and them givers to us, it would enlarge our heart and 
our hand towards them. Well, what we do for them, is not to fellow-members and
fellow-brethren only, but to Christ Jesus himself; and it shall be so counted
for at the last and great day. It’s not so much theirs to whom we give it, as
it’s our own, and furthers our reckoning: as the seed is not the grounds so
much, as the owners that sows it, and for his benefit. It will be all reckoned
ours at the great payment day, even to a cup of cold water: and we shall see he 
hath not forgotten any work of our love, but hath kept just books and true
accounts, and will then say to us, come ye blessed of my father, inherit, and so
forth. For I was oft, in my members, in a poor condition, and ye ministered
unto me; now receive a thousand fold, even that kingdom that was prepared for
you from the beginning of the world.

And for relieving their spiritual wants, there is oft too much want of
compassion and care. How far may a Christian go out of his way, ere another,
with the spirit of meekness, will step in by a wholesome admonition, to stop him
in his course? The heavy not comforted with a word in season, nor the fainting 
encouraged, but every man minding his own matters, as though we were strangers, 
and God had given us no charge one of another.

Nay, there is yet a greater fault to be found among many Christians, than these 
two that I have spoken of, and that is this, that sundry of them can take leave 
to fall out, and contend with each other, and that very deeply: sometimes for
words, sometimes for small matters of the world; yea, and some when they be out,
cannot find the way in again, nor are they ashamed of that they have done, but 
can lie and continue in it month after month. Is this the behavior of
fellow-members? Think we our head Christ will endure or bear it, to have his
body thus rent one member from another? Nay, one would think, is this possible: 
what do you think of yourself, that you are a true member of Christ by faith?
Well, and what do you think of him, that you are thus rent and divided from? I
dare not but think (you will say) but he belongs to God. And do you think then, 
that the member of Christ should either thus deal, or thus be dealt withal, and 
that by his fellow member? He that should see one member in a man’s natural
body, offering hurt and violence to another, would he not think the man were
mad? What shall we say then, when Christians can so eagerly pursue each other in
words and deeds (as too oft is seen) shall we say they be in their right mind? 
But rather, that the spirit of pride, or covetousness, or some such humour, hath
intoxicated their brains. This will cost them dear, or ever they can make their
peace with God and their conscience; and they must fall out as deeply with
themselves for their folly, and with indignation take a holy revenge of
themselves, that they may fear ever to do the like again.

Is this the behavior of brothers and sisters, to fly in one another’s face, to
live at such odds, as that all the parish takes notice of it? If natural
brethren should do so, all men would cry shame of it. Doth our father like this,
think you? Our mother, and fellow-brethren round about, that see or hear of it,
do you think this goes not to their hearts? And think you, you do not open the 
mouths of Canaanites and Perizzites that are everywhere, and hear of it? Think
we good, to give them such just matter to speak evil of us, and of our holy
profession for it? Our father Abraham could say to his inferior lot, let there
be no strife between me and thee: for we are brethren. A body would think that
the name brother, should either prevent all strife, or at least quickly break
the neck of it.

Though good Christians, may out of brittleness of nature, fall out on the
sudden, yet, me thinks, grace should enforce them to recall themselves, and
yield to each other, and come in, though they were of never such a proud and
stout stomach naturally. Else may they not suspect themselves to be bastards,
rather than right bred brothers? To be wooden legs, and no living members? At
least they have got the numb palsy, for which they had need to seek speedy
remedy.

Let us, I beseech you, so many of us as have been faulty in any of these three
things, see how ill they have become us, be ashamed and humbled for them, and
amend, that we may have sound arguments, that we are true members of Christ’s
body, and lively and feeling ones.

Think like brethren, speak as brethren, both to face and behind their backs, and
do like brethren, so shall we glorify God our father, credit and comfort the
church our mother, and our fellow-brethren, and stop the mouths of papists,
atheists, profane ones, mere civil one’s and worldlings, that would not a little
rejoice at our divisions.

Put on brotherly affections, show them by brotherly actions, let not small
matters make unkindness, depart from much for peace and love, let our
differences be speedily compounded by others, if we cannot agree them within
ourselves; fear rather to do the least wrong, than to suffer a greater: so shall
we be fit to do good one to another upon all occasions; for goodness goes
forward where love is, but contention or unkindness stops the course of all that
is good. So shall we also be stronger against our common adversaries, the
world, and devil, which do so hate us, as a body would think it were meet for us
to stick fast and close together, and make much one of another, seeing this
wicked world is bent against us.

Let me conclude this my speech to you Christians, with that blessed exhortation 
of Saint Paul, 2 Corinthians 13:11. Finally, my brethren, fare ye well, be
perfect, be of good comfort, be of one mind, live in peace, and the God of love 
and peace shall be with you.

                       Chapter 11. Of relieving the poor.

I will add but one thing more, and so make an end of what I purpose to say of
this duty of love, in which I have been longer than I thought of at first: and
that is touching one branch, and duty of love, which is the relieving the
necessities of the poor; of which, because I have spoken something in one of the
notes of love, namely, that its bountiful, I will be so much the shorter;
handling some things here, that were not there so convenient to be spoken of.

The Scriptures, both of old and New Testament, are plentiful about this point,
either commandments touching it, and promises of blessing thereto, or
threatenings against the neglect of it.

In the old law God commanded to leave their grounds unsown, and trees ungathered
the seventh year, for the poor, Exodus 23:10-11. Leviticus 25:3. And the years 
that they sowed and gathered in, they were bidden to leave gleanings,
Deuteronomy 24:19. To the end.

How oft in the prophets doth the Lord call for mercy? Yea, tries the truth of
their religion, and performance of holy duties by this, as St. James doth,
chapter 1 and the last verse, giving such charge of the poor in general,
particularly, of the widow, stranger and fatherless.

It is commanded, Isaiah 58:7. A very excellent place, plain and plentiful; and
in most of the prophets it’s called for, as a thing that the Jews much failed
in, and were covetous and cruel. Hebrews 13, to do good, and to distribute,
forget not, and so forth. Ephesians 4:28. Matthew 5:45. He commands it, whose we
are, and all we have at his appointment. I will add a few reasons to move to
this duty:

1. To let pass to speak of the example of God, who fills the whole world with
his goodness, and feeds both man and beast; who hath also been bountiful to
every of us that are unworthy (as Jacob said) of the least of his mercies; let
the examples of God’s servants, who herein obeyed and imitated the Lord in all
ages; let them move us. Elisha took order for the poor widow, for the payment of
her debts, and for her own maintenance, 2 Kings 4. Job was notable in this
duty, as appears chapter 31. From verse 16. To 21. Our Savior Christ of that
little that he received for his maintenance, yet gave something to the poor:
therefore (Judas carrying the bag) when our Savior Christ bade him, that he did 
do quickly, the disciples thought he had meant he should give somewhat to the
poor. Zaccheus, being converted, gave half his goods and so forth. Luke 19. So
Acts 2. And 4. The rich sold, and relieved the poor. Dorcas a good woman this
way, Acts 9. Towards the end. Cornelius also a notable example, Acts 10:1. There
was also a contribution made by the Christians for the poor brethren in Judea, 
because of a famine was among them, Acts 11:29. Onesiphorus is commended, and
Gaius for an host to the poor saints of God.

2. It’s a sacrifice very acceptable to God, Hebrews 13:16. Philippians 4:18. As 
Cornelius his alms came up into remembrance before God, Acts 10:4. Yea, so
pleasing, as when his service and that cannot stand together, he prefers mercy
before sacrifice, Hosea 6:6. And so pleasing, as no duty of religion, ordinary
or extraordinary, is welcome to God, if this duty be wanting, as Isaiah 1. And
58. From verse 5. To 13. What stronger motive can there be than this, seeing
it’s our happiness that we can do anything that God will be well pleased with?

3. We are but stewards in respect of God (though owners among men) who hath so
delivered these things out of his hand to us, as yet he hath reserved a royalty 
in them, and the appointing how they shall be disposed, and will call us to
account of our stewardship, who hath appointed the poor a part: therefore
without this, we can bring in no good bills of account.

We must not be like the giant’s den, that have all the footings coming to us,
and none from us. As that rich churl that coming over among his tenants at the
half year, a poor body asked him a penny, no he told them, he came to receive
money, and not to give: the contrary had been better sense and reason a great
deal. Else how can we show ourselves thankful to God, that hath made us able to 
give, that might have made us receivers, the tail as well as the head, it being 
in his hand to make poor or rich, and there being nothing in us to move him to
give us the better part?

It’s a great honor to be the almoners of the King of Heaven and Earth, and that 
to those that be not our own flesh only, but maybe, such as belong to the
kingdom of God, as well as ourselves. If we should see an ox or ass in misery,
ready to famish, or lying under the burden, we ought to pity and help them: how 
much more our Christian brother? Its honor enough that we may be givers and
lenders, though we keep not all to ourselves. Its good manners for them that sit
at the upper end of the table, when they have cut well, to set down some to
them that sit below, that all may go away satisfied, and praise the master of
the feast.

4. By our liberality and merciful dealing we shall bring much glory to God: for 
we shall cause many thanks to be given him from the poor, 2 Corinthians 8. And
make them more to depend upon God, and to speak good of his dispensing of
things; that though he hath appointed some to be poor, yet hath also commanded
the rich to have respect unto them.

5. We shall do them a great deal of good whom we relieve: first to their bodies,
feeding their hungry bellies, clothing their naked loins, refreshing their
bowels: or by lending we set them to their work, whereby they may get to live
off. Next to their souls, keeping them from murmuring, impatience, theft,
discontent: if they have no goodness in them it’s the way to break their hearts,
and to bring them to good, or else to convince them at least: if they have any 
good, we shall comfort their hearts, strengthen their faith, and make them serve
God much the more cheerfully.

But especially we shall do ourselves a great deal of good: first, we shall
procure many prayers of the children of God for us. Which is no small benefit, 2
Timothy 7. And the three last verses, the third epistle of St. John the first
and second verses: St. Paul prayeth earnestly in the one place for Onesiphorus, 
and St. John in the other for Gaius his host; and such prayers be not in vain.

Besides, we bring upon ourselves a great many blessings, God having made such
promises of blessing to this duty rightly performed.

We provide well for our outward estate: for he that soweth liberally, shall reap
liberally, and with increase. God hath given his word for requital, Proverbs 19
17. So that we have God in our cupboard for it (as we may say with holy
reverence) he is the poor’s surety, whose word is better than any man’s bond:
heaven and earth must be empty ere he will fail to pay. He that finds seed to
the sower will supply to such, 2 Corinthians 8. His righteousness shall endure
for over, Psalm 112. God will not put him out of his farm that pays his rent so 
well, but bless his stock and store, his crop and increase, Deuteronomy 15:10.
Ecclesiastes 7:1.

Yea, he will bless them, not in their goods only, but in their names, they shall
have love and a good report, which is better than a good ointment, and than
much silver and gold, Proverbs 22:1. How fresh and sweet is Mary’s name still,
for her ointment poured out; and Gaius, whose name is used, when we speak of a
bountiful man to the people of God; he is a Gaius we say? Yea, God will bless
such in their souls, Proverbs 11:17. Isaiah 58. From verse 8. On forward.
Matthew 5. The merciful shall obtain mercy. As on the contrary, God will not
hear the prayer of the unmerciful man, Isaiah 1:15. Proverbs 21:13. He that
stops his ear at the cry of the poor, and so forth. Nay, God will not bless the 
merciful man in this world only, but at the resurrection of the just, Luke 14.
When they shall hear this comfortable and most sweet word, come ye blessed, and 
so forth. Because he counts it as done to himself; and will we not give to God
that gives all, nor to Jesus Christ, that spared not his life for us? If we say,
yes to God or Christ, we will give anything, else God forbid; God takes it done
to himself, that is done to any of his. Whereas the Lord will plague both here 
and hereafter the unmerciful man: here, as Nabal, whom he struck that he died;
and the fool, Luke 12. That had all for himself, never mentions anybody else,
was struck with sudden death; and hereafter, as the rich glutton, Luke 16. For
no covetous or unmerciful man shall ever come in the kingdom of heaven: but
there shall be judgment without mercy, to them that show no mercy: they that
will not give crumbs of bread on earth, shall be denied drops of water in hell.

Nay, God will not only bless the liberal and merciful man himself, but his
posterity after him, Psalm 37:26. The son of a tenant, that paid his rent duly, 
shall not be put out his of farm. Whereas God will curse the posterity of
unmerciful men, and pluck from them the poor’s portion, which their wicked
fathers unconscionably hoarded up among their own; God will let the extortioner 
catch him, or give him up to a riotous wasteful course, that shall consume all: 
one way or other God will draw it out of his belly; and he oft dyes in misery,
whose father had no mercy.

Therefore, howsoever they have a proverb, happy is that son, whose father goes
to the Devil, yet its most wicked and false: for even for outward happiness they
miss of it, except it be some odd one, that by repentance breaks off, and heals
his father’s sin by mercifulness to the poor.

So that every way a merciful man provides well for himself, furthers his
reckoning, and brings a great heap of blessings upon himself and his. But an
unmerciful cruel man is well called a miserable man; for of all men, a covetous 
man is most miserable, in goods, name, soul and posterity, here and hereafter.

Use 1. This rebuketh a number of cruel, and unmerciful, and hard hearted men, of
whom there are everywhere some seen. True, the Gospel (god be thanked) hath
prevailed with many, and they show forth some good fruits of their faith and
love: but a number be usurers, oppressors, grinders, rakers, all for themselves,
and so covetous, as they will part from nothing by their good will: if anything
come from them, it’s so hardly, as one should wring water out of a stone, or
pull away a piece of their flesh; as Nabal, that sent away David’s servants
empty, and with a churlish answer.

Some others so prodigal and riotous, and given to their pleasures, and to all
excess, as they waste their state so fast, as they disable themselves to do that
good they might; it’s not to be had: luxury keeps them so bare, which if they
had grace to measure their matters with judgment, might live a great deal better
themselves, and do much good where need is.

Or if some be so rich, as they hold their state, yet they lay it on so upon
themselves and theirs, as no cost is spared upon brave apparel, new fashions,
costly and curious dyed, hawks, hounds, dice, cards, gamings, that yet when it
comes to a matter of giving, are as pinching, as they that have not the tithe of
their estate, can beteem nothing, to the poor or good uses, very frank in idle 
expenses to serve their own lust, very sparing to those that have need; like the
glutton, Luke 16, who spared nothing from himself, nor nothing for poor
Lazarus. And those, Amos 6. That fed to the full of the fattest, and drunk of
the sweetest, until they were fitter to stretch themselves, and tumble upon
their costly beds, than to do any good, yet they had not so much as a thought of
the poor that were in want. And as the fool, Luke 12. That made account he had 
much, and all for himself; soul, eat, drink, and take thine ease, thou hast
goods laid up for (thee) for many years.

Notwithstanding the commandment of God, which they cannot be ignorant of, and
the law of nature, which would be holpen, if they were poor, God’s and good
men’s example, and the many promises of blessing made to this duty, yet are no
whit moved by all these, but fast glued to the world, and can hear nothing that 
should pull anything from them. This was one of Sodom’s sins, contempt of the
poor.

Let these sorts of men know, they are not so ill for others, as they be for
themselves: as they show well, there is no love of God or men in them, as 1 John
3, who so hath this world’s goods, and sees his brother have need, and shuts up
his compassion against him, how dwelleth the love of God in him? So they will
pull some judgment of God upon their own heads, as their predecessors, whom I
have named, have done. And this is one reason, no doubt, that men’s goods shift 
masters so oft; besides the ill account they will make of their stewardship,
when they shall be called thereto, for which they must make their reckoning, to 
hear no better sentence than, O evil and unfaithful servant, take him, bind him 
hand and foot, and cast him into utter darkness.

Let these better bethink themselves in time, and break off their sins by
repentance, and their unrighteousness by mercy to the poor, that there may be a 
healing of their error, and a preventing the judgments of God: oh that my
counsel from God may be acceptable to them.

2. But for those, that out of conscience of God’s commandment, and faith in
God’s promises made to this duty, out of a zeal to bring glory to God, do good
to others, and to further their own reckoning; make conscience to be doing good 
with a merciful heart, carry a liberal hand, as God gives ability in themselves,
and occasion from others: let them take it to themselves, as a good mark of the
truth of their religion, and know they can no way provide better for their
comfort, or the continuance of God’s blessing upon them and their estate, than
by continuance in this duty.

3. And thirdly, let this provoke all sorts of men, to take knowledge of this
duty of mercifulness to the poor, as one part of God’s will; and well weighing
the reasons used to provoke thereto, set themselves to make conscience of the
performance thereof: which that they may do indeed, they must be persuaded to
remove out of the may certain vices, that be deadly enemies thereto, and labor
for the contrary virtues.

1. The first is unbelief, which, as it breeds many other vices, so that of
unmercifulness; for that casts so many doubts and fears of what they may want
themselves, and that it will hinder them in their estate, to give here and
there, as they withdraw: therefore labor for faith to believe, that as God will 
perform all his promises, so those made to this duty; and therefore that it’s
the high way to thriving. And this will set us to it, and that with
cheerfulness.

2. Pride, which is seen in excess of costly attire for ourselves and ours,
aiming at high pitches and great portions for our children, and such and such
estates must be obtained; this must needs hinder liberality: therefore the
apostle, 1 Timothy 2:9-10. Forbids women to be decked with costly apparel, but
commands to array themselves with good works: noting, they cannot do both; for
the back is a thief: the meaning is, when its superfluous, and beyond their
ability, all duties discharged: oh what an infinite deal of good might be done, 
if but the superfluities of folks’ apparel were taken away, which might very
well be spared!

3. The like may be said of intemperance excess of cheer, variety and costliness 
of dishes at men’s tables: God allows to men according to their degrees, to some
usually, to others at festival times and days of greater rejoicing; yet to none
excess: or so as they thereby be disabled for such good works as their place
calls for at their hands. The excess of this land in these two forenamed things,
would abundantly not only relieve the wants of our poor at home, but would make
a blessed supply of the most woeful and crying necessities of our distressed
brethren abroad.

And is it meet that some should be hungry, and others drunken? As the apostle
saith, 1 Corinthians 11:21. Were it not much meeter, that they had our
superfluities (which do us but hurt) to supply their necessities, and so both
should be better? The Lord give us at last to make conscience of this duty; it’s
more than high time so to do.

4. Idleness and unthriftiness, which usually go together, are great lets of
liberality. For, if one go ever to the heap, and by labor add nothing thereto,
in time it will consume, and so he shall have nothing for himself nor the poor: 
therefore the apostle, Ephesians 4:28. Commands to work with the hands, that so 
there may be wherewith to give to them that want.

But usually idleness is joined with spending, gaming, drinking, and such
unthrifty courses, and this hastens beggary the faster, and so prevents
liberality in a high degree. The provident and thrifty are fittest to do good:
as the good housewife in the last of the Proverbs.

5. Covetousness is especially to be cast out, as the direct opposite to
mercifulness to the poor, as contrary as fire and water: which is an insatiable 
desire of getting more, setting men’s hearts on the world so eagerly, as it were
heaven or happiness, and making it their God, so as they cannot endure to part 
from it; not knowing that they are base and transitory things, and that the
perfection of them is in their well employment.

Let’s therefore be entreated to remove these lets out of the way, that this duty
may be carefully performed.

But yet let us not content ourselves to do this duty of mercifulness to the
poor, but labor like Christians to do it in a right manner: for that is all in
all, that makes or mars. For we may give much, and yet not please God, nor
profit ourselves. Therefore diverse rules to this purpose must be observed:

1. We must give or lend righteously, that is, of our own lawfully come by; not
what we have gotten by oppression or wrong, which is to rob one, to give to
another. We must not keep the poor as the lion or fox keep their whelps or cubs,
with that we have got by rapine, but with our own: therefore giving is called
righteousness, Psalm 112, not only to show that it’s a duty that must be done,
but it must be done in righteousness. Therefore Micah 6. These two are joined
together, to do justly, to love mercy. Zaccheus first restored what he had got
wrongfully, and then gives of his own just gotten goods to the poor.

Contrary to this, is the practice of some usurious, covetous, or sacrilegious
persons, who when they have got much by church robbery, and selling church
livings, or by oppressing and undoing many families; to still the gnawing of
their consciences, give somewhat to the poor at last. But its abomination to
God, and their sins cry louder for judgment, than their liberality for any
blessing.

Question but here it may be demanded, whether servants may give of their masters
goods?

Answer. No doubt, without masters or dames consent in one kind or other, they
may not, it shall be theft to them, rather than anything pleasing to God.

Question may children give of their parents goods?

Answer. No: not except they have some consent.

Question may such as are behind hand, and owe more than they be worth, or able
to pay; may these give?

Answer. No: by no means. They boast of false liberality.

2. We must give freely, without expecting a recompense. Not therefore with
opinion of merit to earn heaven, as Papists mercenarily do: or to help
themselves out of purgatory; that is base: nor do it pharisaically, with
ostentation, and desire to be seen.

We may look upon the promises made by God to this duty, to encourage us the
more; yet to do it freely, because it’s commanded us of God.

Not expecting anything from man. What is freer than gift, as we say? So when we 
lend to our poor neighbor, it must be free, not looking he should earn it out,
as it were, or do as much for us some other way; fie upon it. Nay, we ought not 
so to look for our own again, as that be the chief thing we aim at, but to do
him a pleasure.

3. Cheerfully, as a free-will offering. God loves a cheerful giver: as Zaccheus 
stood forth and gave and so forth. The Macedonians, 2 Corinthians 8, Counted and
called it a grace and favor, that they might have their hand in so good,
acceptable and gainful a work. Men sow cheerfully in good ground.

Therefore it’s not to be done by force of law, as some: nor yet by such
importunity of neighbors, fain to use so many arguments, and such a deal of do
to persuade and get them to it. Not grudgingly or of necessity.

4. Seasonably; not tomorrow, if they now need, and we have it, Proverbs 3:28. We
know not what may fall out by then, what temptation they may meet with. Also we
may be dead, or they: he gives twice, that gives quickly.

Also help them ere it be too late: shore them up when they begin to reel, so
they may stand a good while; not let them alone until they fall flat down. A
little in time may do more good, than much more after. We must not tarry until
they have sold their cupboard, bed, their best coat; fie upon it. If one be lent
to in time, he may be upheld, that else must soon come to receive alms. So to
give to the poor in their sickness, before they be too far spent.

5. Wisely: not lashing it on too fast, but measuring it out as it may continue. 
Psalm 112. Measure our affaires by judgment. Few err on this hand; yet some have
been so lavish in house-keeping, entertainment and giving, as they have over
gone themselves. This is to pull out the tap: we must draw as need is. A good
house-keeper will not set the barrel on the green, for everyone to drink that
will, and more than need; so he should soon make an end, and have no comfort
when he hath done.

Also we must give wisely, as we may do most good with that we give. Therefore we
must take care, that they have it that have most need: not the lusty to have
it, and the old, lame, blind, impotent, and young children to want. It’s a great
disorder in some great men’s keeping open house at Christmas, that the rude,
idle and profane round about, they come thither to meat, but the very poor
indeed, which cannot travel in the dirt, and cold, and crowd, they sit at home
and want.

No doubt, if it pleased them to send to their neighbor-towns in money what they 
think good to bestow, to be distributed by the officers and chief of the town
that know how to give it indifferently, and where most need is, it would be much
greater relief to the poor, and so a more charitable work, and save themselves 
a very great deal of trouble, and prevent a great deal of sin committed by that 
rude company, in their unseasonable returnings home, besides their rudeness
there.

6. We must give to the good especially, Galatians 6. True, we must give to all; 
I mean, to such as follow their calling: but for those that can work, and will
not, let them starve. Give even the bad in their want, if they be diligent to do
what they can; yet give them with instructions, admonitions to keep their
church, have a care of their souls, and to bring up their children to work, not 
to pilfering, idleness, or begging, rebuking them for these or any such faults; 
as they that be most poor are very graceless, and godless almost.

So may we do good both ways but to the household of faith, give them with more
cheerfulness, and good encouragement of them in their good course, and behold
Jesus Christ in them: when all be alike to us, it’s no good sign, but when these
be worst regarded, there can be no worse sign.

7. Orderly. To our own kindred first 1 Timothy 5. And so on to our own town, and
so further, as God gives occasion and ability.

8. According to every man’s ability. To whom much is given, of them is much
required. The master called his servant that had five talents to account for
five. 1 Timothy 6:17. Rich men are charged to be rich in good works: he that
hath but little, little is of him expected; if it be but a cup of cold water, a 
widow’s mite, where is no more, it shall be as well accepted, as great things of
the rich. For God requires not of a man according to that he hath not, but
according to that he hath: and that he will require.

It’s therefore a great fault in most parishes, that the meaner sort bear the
chief burthen, and not the richest: but a man, not a quarter sometime, not half 
a quarter of their substance, shall be half as much in charge as they. Fie upon 
such inequality: amongst men of good conscience, it ought not so to be.

Though it were but a foolish thing for one of us to say, if I were such a rich
man, I would do thus and thus much good more than such a man doth; because we
were never in that state: and therefore know not the temptations belonging to
that state: yet this we may truly say, that such and such a rich man hath means 
in his hand to do very much good: oh what elbow room he hath? He might reach out
his hand two ways, ten ways, and be never the worse. Towards the ministry of
the Word, to help a poor body out of great trouble, and so forth. What is it for
a rich man to give here twenty shillings, there forty shillings, five pound to 
this good use or that? And when some charge is to be borne by a company of mean 
men, to exempt them, and bear it all himself; what good by lending poor young
beginners, and such as want stock?

But alas, how far off is it from the most such? Some do no good: others nothing 
answerable to their ability. They lose their honor that God hath put upon them.

Truly let them look to it: for they have great accounts to make: and if their
receipts be found great, and their layings out small, God will cast such bills
in their faces, and themselves into hell.

9. We must give according to every one’s need: for their need should be the
whetstone to our liberality: as in dear times, or in time of sickness and
distress, to reach out our hand more than ordinarily; not to give hand over
head, as much to those that have less need, as to those that have more. The
wicked will be most clamorous, and if we go by that, oft times the better minded
poor, which be more bashful and slow to speak for themselves, shall have wrong;
therefore we ought to inform ourselves, as well as we can, of every one’s
wants, especially, in our own parish, and to carry our hand accordingly: we must
not be bountiful to our wealthier neighbors, and pinching to the poor. If we
cannot do both, let our feasting the wealthier alone, and do good to the poor;
for that will be the truer and more certain testimony of our love, because they 
cannot requite us again. But you shall have some, that will spare no cost, to
make a feast to them that have no need, (which, with the other too, hath his
place) that yet are very miserable to the poor, and will the same day of such
feast, shake up a poor body like a dish-clout, that comes but for some of the
scraps. Let not these boast of their louse.

And then to show ourselves most kind and helpful, when their need is greatest:
for a brother or neighbor is born for adversity, and that is the trial of louse.
God is never so near his servants with his comforts, as in their greatest
afflictions: and therefore, while a man is in prosperity and good case, to
salute him, use him kindly, be glad of his company; and when the world frowns on
him, and God casts him behind, then not to know him, to shake him off, go on
the other side of the way, or if we must needs take notice of them, then to
speak slightly to them, hourly, and be strange and far off, this is no true
love: and yet this is that that many a one finds in the world, as Proverbs
14:20. And 19:4:7. These be like winter-plashes, that be very broad when there
is no need of them; but in summer are dry, when they should do most good.

Thus many a worthy minister, while they have enjoyed their health and ministry, 
have had countenance of all sorts, both gentlemen and yeomen, that after, by
some occasion, having had the case altered with them, have gone up and down
moping, and no body, especially of the wealthier sort, take notice of them, but 
shun them, as if they had the plague about them. So the wives of many painful
ministers, while their husbands lived, were made account of, and invited, that
when God hath taken their husbands from them (when they had most need of
comfort) have found cold friendship, not of strangers only, but even of those
that professed greater love to the parties deceased. This is but carnal, or at
least but cold love, that is then farthest off when there is most need of it;
whereas true love rejoiceth to be showing itself, where is most good to be done.

10. We must give with compassion, and out of a pitiful heart and feeling of
others miseries; as we are bidden, Colossians 3:23. To put on tender mercies,
and bowels of compassion, and so forth. And 1 Peter 3:8. Be pitiful, and so
forth. And Isaiah 58:10. Pour out our soul to the hungry: that is, have
compassion of their miseries. Thus did the Lord to us, when we had plunged
ourselves into irrecoverable misery, he took pity on us, and gave us his blessed
son, and so forth.

So had he compassion on the groanings of Israel under Pharaoh’s bondage. So in
the book of Judges diverse times, Judges 10:16. So also, Nehemiah 9:17. This
will prove us to be living members, not dead stocks. A little given with
compassion, is more acceptable to God, than never so much without, 1 Corinthians
13. Yea, compassion alone is much accepted with God and men, where there is
nothing else to be had.

Which condemns the great alms-deeds of Papists, that proceed from no compassion 
towards the poor, but out of love to themselves, to save their own skins. That
give to be seen of men, that give by constraint of authority, or for shame, and 
to avoid reproach, or to satisfy the requests of friends: or those that give
with twits and taunts, and proud insultings, checks and upbraidings, especially 
towards those that be anything well minded: all these have their reward they are
like to have, except their work had come from a better root: whereas many a
poor body coming to their poor sick neighbor, with pitiful moanings, out of a
grieved heart, and water in their eyes, beat up their pillow, watch with them
all night, or tend them a day or two (which can very hardly spare the time from 
their own bellies) or of their little give them a little, this is a very rich
gift, and pleasing to God, and shall not go unrewarded. Let not the poor
therefore be discouraged, and say, I live like an unprofitable person, and can
do no body any good; but consider what our Savior Christ said of the widows two 
mites cast into the treasury, and be of good comfort.

Now seeing compassion is so necessary, and gives such commendation to our
liberality, it shall be good for us to use the best means we can, to stir it up,
or procure it in us.

1. It shall be therefore good, to take a true report from such, as can relate
the miseries of any that we are to give unto, and so well weigh and mark it, as 
it may move us. Thus did Nehemiah, Nehemiah 1, so weigh the misery of God’s
people that was told him, as he was very deeply affected therewith.

2. To put ourselves into their person, and think (as it might have been our
case, as well as theirs, so) what we would be glad to find from others, if it
were. Consider, they be not bruit beasts, but even our own flesh; and therefore 
to pity them.

3. So by our own afflictions that God sends us at any time, to be moved to pity 
others; and from the comforts that we find in them, from God or men, be provoked
to the like compassion towards others, 2. Corinthians 1:4.

4. Especially, it’s of very great force to this purpose, to go and see the
miseries of our poor brethren, their ruinous and cold houses, poor fire to make 
amends with, empty cupboards, thin clothing, and so near the wind, cold lodging,
slender covering; and to see what exceeding pains some take early and late, to 
see others in how great pain and affliction they lie, and how little to comfort 
them, and so forth.

5. If our heart be not made of an adamant, this will move us, and a great deal
more than all that we can hear. The sight of the eye moves much, either to good 
or evil; which the Devil well knew, when he tempted Eve to look upon the apple, 
and when he set Bathsheba naked and bathing before David’s eye, which did more
hurt than if he had heard of such a thing: so is it powerful to move to good.
Therefore Saint James bids us, visit the fatherless and widows in their
adversity, and so forth. Our Savior Christ seeing the people scattered, and so
forth. Matthew 9. Had compassion on them: so the Samaritan saw the wounded man, 
and had compassion of him.

It were therefore a comely thing sometimes for wealthy women to look into the
poor’s houses, and see a sight that might move them, and that they might report 
of to their husbands. Their coat would sit never the worse on their backs, if
they did so: neither need they think scorn, seeing the glorious angels attend
about them, if they be good, and God himself is with them.

This also is comely for ministers and their wives.

Especially it is requisite for them to do so, that are in office, and have taken
for the time the special charge of the poor. O shall they answer their name of 
overseers, which few doe, but go by hearsay, which is oft uncertain, or that
which is worse, by the words of the poor themselves; the worst most-what being
most bold and importunate, when others that have more need, and are better to be
regarded, cannot so well speak for themselves.

These rules being carefully observed in our relieving the poor, it will not only
be profitable to them, but it shall be well pleasing to God, and bring much
comfort and blessing to our own selves here and hereafter: without which,
howsoever others may have benefit, yet ourselves shall certainly lose our labor.

But now I draw to an end of this duty of mercy to the poor, do you think that
the carnal and unbelieving heart of man will willingly yield hereto, without any
further questioning or opposing against it? Oh no: for though those that are of
God will hear God’s Word, and his commandment, and reasons that he useth to
move to the obedience thereof, will overcome and prevail with them, yet to the
unregenerate, nothing can be so spoken, but they have many carnal reasonings and
objections to make against the same. Some whereof I will here make known, and
briefly answer them, and so wind up with a word or two of the duties of the
poor.

Objection. 1. My goods are mine own, I’ll do with them what I list, and nobody
shall make me give, but where and when I see good myself.

Answer. Though thy goods be thine own among men, yet God hath but committed them
to thee of trust, and reserved a right in them, commanding thee to dispose of
part of them to the poor, to whom he hath given none, and will accordingly call 
thee to account for the same: therefore thou art not such an absolute owner of
them as thou imaginest, but an accountant and steward.

Objection 2. If I give to everyone that will ask, and say they have need, I may 
give away all, and make myself a beggar.

Answer. That’s not required of thee, but to give with discretion. As for the
young man that was bidden by our Savior Christ to sell all, and give to the
poor, and follow Christ; it was a commandment of trial peculiar to him, not
binding all: and yet we see it not plainly required of him, that he should give 
away all.

Again, they fear a false fear: for when some of them hinder themselves much by
running into usury, of a covetous mind to purchase withal, some others by
riotous expenses in apparel, by suretyship, or other blind courses that they
take; then every little thing that they give to the poor, or any good use; oh
this will beggar them. No, no, look well about thee, and thou shalt find it’s
not thy liberality beggars thee, but somewhat else; leave that, and thou mayest 
do well to thy self, and much good to others.

Objection 3. Though I have enough now, yet I cannot tell what I may want
hereafter; I’ll be sure to provide for myself, and if I leave anything when I
die, I will give them somewhat then: as one that lying upon his death bed, put a
piece of gold in his mouth, and kept it there, and being asked his reason, he
answered, some wiser than some, I mean to keep this until I am dead.

Answer. A right objection of a covetous distrustful man, that will trust God no 
further than he sees him; no, though he hath promised to reward liberality with 
plenty. What a wretched mind is this, to think that God will fail men ever the
more that obey him? And whereas they think to make sure of enough for
themselves, it’s not all, nor ten times so much that could keep them from
beggary and misery, if God should set himself against them. And to give when
they die, its little thanks; for they cannot carry it with them.

Objection 4. All is little enough for myself and my children: for I mean to
leave my eldest son a good estate, and I have diverse daughters that I purpose
to match well; and therefore must get them good portions, as it’s expected in
these days, and then they must have education accordingly.

Answer. But who bids you fly such high pitches, and set down such portions, and 
in the meantime neglect God’s commandment, and your duty to the poor? This is
the high way to pull down your children. Do as you may, all duties discharged,
and there an end: for if you hoard up the poor’s part in your children’s great
portions, God will draw it out of your, or your children’s bellies.

Objection 5. They be never the better for all that is given them, they draw all 
through their throat.

Answer. If some be not, yet some be thrifty, and it’s well seen and well
bestowed of them: if any abuse your liberality, you may cut them the shorter,
but let not others fare the worse for them.

Objection 6. They be ill tongued, one may give them never so much, and they will
not give one a good word.

Answer. It may be we spoil our gift in the manner of bestowing it, and so it
loseth its grace and credit. 2. Though some be unthankful and ill tongued, yet
all are not so: they that be, yet give them, and overcome them.

Objection 7. They be so bad and so wicked, as its pity to give them.

Answer. We give it not to their badness, but to their poverty: and may be our
goodness to them with good counsel, may make them better. But some blame not
their badness for hatred of their sin, but as an excuse to save their purses:
but that is not a sufficient plea.

Objection 8. They be so thievish one can keep nothing for them almost, abroad
especially: they break my hedges, carry away my bars, pluck up my stiles; I’ll
give them nothing, not I.

Answer. This is most what rich men’s faults: for if they would take order that
every family should do what work they are able (according to the law of God, and
the good statutes of the land) and then what they cannot reach to by their
labor, to supply to them for necessaries, every one being held to work, most
part of this would be prevented. And then if any were taken in such offence, and
were well punished, either by the whip, or else their collection that week kept
back, you should hear few such complaints. But if they be not as well looked
to, to follow their work, as to give them a little collection, a great many will
beg or steal, rather than get it by working.

Objection 9. Some of them that make a great show of religion, yet if they get
money into their fingers that one hath lent them, one cannot tell how to get it 
again, for all their great preciseness, and running to sermons.

Answer. True; some such offences there be, more is the pity: but this must not
wholly take our mind from the duty of lending, nor let all fare the worse for
the fault of some few: or if we should do well for any that we thought well of
for soundness, and after they proved but hypocrites; yet if our minds were
upright in that we did, we shall not lose our reward

Objection 10. There be such a number of charges every way, to the king, and for 
soldiers, to the ministers, to the repairing the church, to bread and wine for
the communion, and briefs, and one collection or other, that I can never a
Sunday be quiet: and now you come for the poor; I think you will have all; I see
no reason to be at all these charges.

Answer. For those that be to the king, it’s our bounden duty, and they be
abundantly recompensed in the peace and quietness that we enjoy under his
government. And for the church, small cause to grudge at that, seeing it is a
trifle towards his service that gives all. And that we give for the good of our 
souls, is the best bestowed money that can be, if the fault be not in ourselves.
For anything we do in compassion to them that be in want, God hath given his
word himself to see that requited. So that if it be well considered, there is no
such cause of this grumbling at any one, or all of these charges.

Objection 11. If you will not be quiet, but follow me thus with give, give, and 
pay, pay, I will make a shortcut of it, I’ll break up house and go live in a
great town, and eat and drink, and be merry with my friends, and put out my
money to usury.

Answer. If you do, you shall carry many curses with you, and a guilty
conscience, and the hand of God will follow you, and it may be you may have as
small joy of it, as your predecessor in the twelfth of Luke, when he had thought
to have nestled himself in his wealth for many years, and lived at ease, he was
suddenly arrested, with O fool, this night they shall fetch away thy soul, and 
then whose shall these things be? There is no flying from the duties that God
requires: therefore listen and learn, obey and be blessed.

                       Chapter 12. Of the poor’s duties.

Now for the poor’s duties, a word or two. I speak to you from the Lord, how you 
should behave yourselves in this your condition (and its very needful) know
them, and God give you a heart to do them.

You must labor to be contented with your estate, and give glory to God, and know
it to be the state that he seeth fittest for you, if you were born to it; or he
hath brought you into it, especially, if you have by any wicked courses brought
it upon yourselves, you can have the less comfort in it. But if you can be so
wise as make it unto you a spur to true repentance, you shall be happy.

Keep your church diligently, though your clothing be mean:

Keep holy the Sabbath day, and know nothing is lost by that: pray daily, and
labor to live in the fear of God, that though you be poor to the world-ward, yet
you may be as St. James saith, cap. 2. Rich in faith, and heirs of the kingdom,
which he hath promised to them that love him.

Follow your calling diligently, that as much as may be you may eat your own
bread, and that God may move men’s hearts to supply willingly that that is
wanting. Be not over clamorous: keep a good tongue, though men deal not very
well with you.

Carry yourselves dutifully and humbly towards the rich, and all your superiors; 
not saucy, surly, ill-tongued: patient and meek, when you receive a reproof, and
not swell or give ill words.

Be thankful for any kindness you receive; first and chiefly to God, who gives
the ability, the commandment and the heart to do you good; and upon former
experience, depend upon him in after needs: and resolve, that whatsoever want
you suffer, you will use no unlawful means to help yourselves, but rather make
known your burthens, and God will make a way. Secondly, be thankful to those,
whom he hath made his instruments to do you good, so God gives good leave; and
see it practiced by godly Hezekiah, 2 Chronicles 31:8. In token of your
thankfulness, pray to God for them, that God would bless their basket and store,
themselves and theirs, especially, that he would give them much joy and comfort
to their souls, and to have long life and happy days.

For you that are borrowers, borrow no more than you have possibility of paying
again. Appoint such a day, as in all likelihood you may repay it: work night and
day to keep touch, borrow it of another to pay, rather than break day; for if
you keep your day, you keep your friend. Or if you be much disappointed that you
cannot, then come before the day, tell your case, and crave favor, and a new
day, and show yourselves as careful to pay, as ever you were to borrow; so shall
you have a good conscience, and provide well for yourselves: for if you deal
honestly, you shall not need to fear but you shall find friends.

Many there be, that care not what they borrow, and never care for paying; they
cared to borrow it, they say, let the owner care to come by it again: they do
not mean to take two cares. Which bear the mark of wicked men, Psalm 37:21. For 
the godly make great conscience of it, as the son of the prophets, that was so
sorry for the loss of the axe; alas, master, it was but borrowed, 2 kin. 6:5.
And the prophet Elisha wrought a miracle to this purpose, increasing the oil in 
the widows cruse, and bade her sell it, and, first pay her debts, and then live 
of the rest: for we must owe nothing to any, but to love one another; that is,
not willfully, or through carelessness, but what we can, and mean to pay. They
will appoint, it maybe, a near day, though they know no means to compass it,
only to obtain their purpose: but when they have it, they care to keep no day,
nor yet come at the creditor, nor in his sight, as near as they can. These play 
the fools as well as the wicked men, and undo themselves utterly, which
otherwise might have been upheld, and lived comfortably of their credit, though 
they had no ability of their own. But when they have no ability nor credit
neither, they must needs hasten apace to misery, and thank themselves.

Let all, that have any wit or conscience, take heed of this: but especially, let
all those, that make greater profession of religion than others, beware of
this, that they give no just occasion to carnal men, to speak ill of them, and
their holy profession for their sakes; nor to the godly to be grieved by their
unfaithfulness.

Finis