TO suffer for our Countrey, or our Friends, was esteem­ed so Heroically Generous among the Ancient Hea­thens, that Epictetus forbids men in such cases to consult the Oracle, it being necessa­ry to be done, whether Suc­cess or Ruine be the Conse­quence. To save a Friend ready to perish we find Zenophon in Exp. Cyri, l. 7. p 319. 209. ibid. Episthenes ready to lay down his life. Arta­bates perfectly hated his own Life as soon as Cy­rus had lost his. Valerius Max. l. 4. c. 7. p. 127, 128. Lucius Petronius would not out­live [Page 2] his Friends. Pomponius and Laetorius died Mar­tyrs Pomponius ibid. Ibid. 129. Terentius, &c. Quintus Curti­us l. 7. 211. for Caius Gracchus: and Terentius prefers a­bove his own the life of Brutus. Thus acted the Cymbrians and Celtiberians in Valerius Maximus, the Athenians in Thucydides, the Megalopolitans in Thucydides l. 2. p. 124, 125. Polybius l. 2. p. 147. Alex. ab Alex. Dier. Genial. l. 1. c. 26, 75, &c. Polybius, and the many Societies mustered up by A­lexander ab Alexandro, who had all things in com­mon, as well Sufferings as Enjoyments. Licurgus, to perpetuate to his Citizens the benefit of his good Laws, as subtilly designed his own Banish­ment, as men now ambitiously aim at Crowns and Scepters. Codrus with his own death redeems the Safety of his Army. Curtius made himself a Mar­tyr for his Countrey, and Socrates for his God: yet the publick Soul of Socrates hath not struck him out of the List of the Philosophers, but he stands there the more conspicuous in his Bloudy Characters. The same Truth in a higher measure our Christianity teacheth us: Charity seeketh not her own; that is, not her own to the prejudice of the Publick Interest, as Cornelius à Lapide and Estius up­on the Text: not her own, so as to neglect the weal of others, as our Apostle (being his own Ex­positor) explains himself, Phil. 2. 4.

In the Words we have considerable, 1. A Duty supposed and taken for granted, as always requi­site, and that is Love. 2. The generous Character of this Grace or Vertue, It seeketh not her own. Of both in order.

I begin with the Grace or Duty it self, Love. This is that excellent Grace which hath so many and such ample Commendations in the Gospel of Christ. It is called, the bond of perfectness, Col. 3. 14. [Page 3] As the Body joyned with and animated by the Soul perfects the Man, so Piety enlivened with Love completes Religion; so Erasmus. Charity Erasmus inter Criticos. is a Collection of all Good things into one, that which gives to all other Vertues their goodness and perfection; so interprets Clarius. The most Inter Criticos. perfect bond, because Love is the Conjunction of Souls, and the Soul is the perfection of the Crea­tures; so the excellently learned Grotius. The Inter Criticos. bond whereby all the Members of the Church are perfectly united together, and do shew one to an­other all due and brotherly Affection; or the bond which tyes all the Vertues together, and per­fects them; so others. Charity (which is a tran­script of Christs love to us) is a Conspiration or meeting together of all the Graces, or an obligati­on to all imaginable Vertues. Thus you see what Dr. Hammond on the Place. a Grace Love is, how indispensible a duty, which gives life to all our Actions and performances. Though I speak with the tongues of Men and Angels, and have not charity, I am but as sounding brass or a tinkling cymbal; so our Apostle in this very Chap­ter of the Text, verse the first. Could I speak like an Angel exquisitely, and divinely, and God-like: Drusius. had I that great variety of the Tongues which the Angels may or have used when sent to deliver Assembly Notes. messages to men of divers Regions, Countries, and Languages: had I the Angelical Faculty of expres­sing my Conceptions to others, as the Angels have, which serves them to that use as the Tongue does Catarinus. to us; yet without Love I were useless to the Grotius. Clarius. Church; so others upon the place.

Had I the tongues of Men and Angels, and have not See Dr. Ham­mond, Grotius, Paraeus, Calvin, Cajetan. cum multis aliis. Love, I were as sounding brass or a tinkling cymbal: that is, if I spake the 25 Languages of a Mithridates, or could thunder in an Oration, as Aristophanes said of Pericles; move the Mountains and Rocks with Orpheus; carry the People up and down the Coun­trey like Pitchers by the ears, as Socrates did Alci­biades by his Eloquence; had I the [...] and [...], the double Deity of Demosthenes, the Silver Trum­pet of Hilary, or the Golden Mouth of Chrysostom, of whom it was said by the Ancients, Better the Sun did not shine than Chrysostom not preach: Could I with S. Peter adde 3000 to the Church at one onely Sermon or Discourse; or (as it was said of our Countryman Bede in an Hyperbolical strain) make the Stones applaud and say Amen, Beda Vene­rabilis: Could I speak like Plato, of whom it was said, If Jupiter should speak Greek, he would use no other phrase but his: or as the People of Herod, The voice of God, not of a Man; yet without charity I am nothing; I am but as sounding brass or a tinkling cym­bal. Like a Trumpet sounding a Triumph for Va­nity and Ostentation, (so Dr. Hammond) which makes a hideous noise without any pleasantness: or like an Instrument out of tune, which grates Calvin & Pa­raeus. the Hearers, or gives at least an uncertain sound, without any distinction of its Notes. Thus I make an empty insignificant noise without this Grace of Grotius, Vata­blus, Assembly. Love, the great bond of perfections.

It follows Verse 2. of this Chapter, If I have all mysteries and all knowledge, a perspicacity and acute­ness in Spirituals, the gift of expounding Scripture Dr. Hammond. Aquinas in lo­dum. and all its mysterious parts, occulta Divinitatis, all [Page 5] the depths and secrets of Divinity, and all Know­ledge either acquired or infused: If I could un­veil all the Old Testament Types and Figures, and were endued with all Historical Knowledge; so in­terprets Grotius; All the Principles of Religi­on divinely revealed in the Word: And if I Paraeus. had all faith, so as to remove mountains, all the de­grees See Calvin, Grotius, Parae­us, Clarius, Eng. Annot. Cajetan, Aqui­nas, Chrysostom, Theophylact, Euthymius. of Miraculous Faith, (as it is generally ex­pounded) so as to be able to say unto this mountain, Be thou cast into the sea, Mat. 17. 20. for such a Faith may be without either love to God or our Neigh­bours; and Christ shall say unto such that cast out Devils in his name, I know ye not: If they have not the Gospel-love, 'tis not all their Miraculous Faith can avail to preserve them in the Day of Judgment.

It follows, If I give all my goods to feed the poor, Verse 3. and yield my body to be burned, and have not love, it profiteth me nothing: that is, (say Expositors gene­rally) Grotius, Dr. Hammond, Cal­vin, Paraeus, Eng. Notes, Aquinas. If I give Alms like a Pharisee, out of Vain Glory and Ostentation rather than out of Sinceri­ty of Love and Commiseration of the Brethren; if I give all I have onely to feed upon Vulgar Air; if I relieve and love not, feed the Hungry to get Honour to my self; if I consult my Fame and Cre­dit with men above the Obligation of the Divine Precept; should I thus give away all my Estate (without Charity) it were fruitless and insignifi­cant: or should I be roasted on a Gridiron with Aquinas, Cal­vin, Maldo­nate, Paraeus, Dr. Hammond. S. Laurence, suffer Martyrdom, which is the utmost of Christian Courage; yet if done out of an in­discreet Zele, an undue end, and not out of a Prin­ciple of Love, aiming wholly at Gods Glory and [Page 6] my Neighbours Good, and the Benefit of the Church of God, it profits nothing as to my Eter­nal Salvation. Thus Love is that Heroick Grace that makes all we do profitable to our selves, and Generality of Expositors. to God an Acceptable Sacrifice.

Next follows the Acts of this excellent Grace, from the 4th. to the 10th. verse; which because it relates so much to the encomium of this Grace, (never enough to be admired) I shall very briefly paraphrase and explain, and beg your Atten­tions.

Charity suffers long and is kind. It tolerates with Dr. Hammond, Grotius, Drusi­us, Clarius, Va­tablus. equanimity the malice of repeated Injuries, and is full of Humanity and Sweetness. The Heats of Love are calm as Sunshine; such as do not con­sume but cherish. Love shews a Pleasantness of Humour and Conversation during Injuries and Contumelies, (so S. Ambrose;) during the greatest Affront it entertains a tenderness of Compassion Eng. Annot. and a real Kindness. It is the property of Love to infuse a God-like Benignity into our natures: God is love, saith S. John; and Love is so far like God at least, as to be long-suffering and gracious.

Again; Charity envieth not. It is not tortured Dr. Hammond & Paraeus. at the Felicity of others, but delights in their Pro­sperity as if it happened even to our selves. He that hath this Gospel-love does not grow fat by my leanness, is not consumed at the prospect of my Splendour and Happiness. He does not weep when I rejoyce; nor does my Sleep break the Charitable mans rest. He is not his own Tormentor and Tor­ment (with the Envious) at the Good of others; so the Generality of Commentators.

Again, Charity vaunteth not it self. Love does Cajetan, Cata­rinus, Clarius, Vatablus, Theo­phylact, Aqui­nas. nothing preposterously. The Greek word [...] some derive from the Latine perperàm, and then it is of a very large Signification; Charity does nothing rashly or amiss.

Others derive it à perperis fratribus procacissimis: Hesychius, Cor­nelius à Lapi­de, Erasmus, Casaubon, Cal­vin, Dr. Ham­mond, Eng. Notes. that is, Love does nothing scornfully or vain-glori­ously. It does not vainly put forth it self. Its demeanour towards others is neither insolent nor imperious: it does not rush into any precipitous (rash) actions, to gratifie Vain-glory, or any Intem­perate Humours whatsoever. Thus Charity is Mo­desty, is not puffed up; that is, doth not arrogantly Dr. Hammond & Grotius. boast its Gifts, Graces, or Perfections; it makes men in lowliness of mind esteem all others better than themselves. Its language is not, Come not near me, I am holier than thou: but, Less than the least of all Saints, and the greatest of sinners. Its style is, Less than the least of all thy mercies. Love hath no elation of mind at the consideration of the most glorious Priviledges and Accomplishments; does Grotius, Zege­rus, Vatablus, Eng. Notes. not behave itself unseemly, useth no man indecent­ly in speech, gestures, or actions; does not demean it self Cynically or churlishly, does nothing either uncomely or dishonest; observes a due decorum in all cases, and gives no scandal or just cause of of­fence. It will debase it self to the meanest Offices Erasmus & Pa­raeus. to effect a real kindness. It keeps men from all irregular behaviour, especially in the Church; so Dr. Hammond interprets [...] by [...], 1 Cor. Dr. Hammond on the place. 14. 40. Comeliness and Decency always attend upon Christian Charity.

Again, Love is not easily provoked: not easily ex­asperated Catarinus, Ca­jetan, Aquinas, Dr. Hammond, and others. to a revenge. It is not for a speedy Re­taliation of Violence upon Oppressors. It per­mits not in men any immoderate Heats upon the most barbarous provocations; but is slow to wrath, and of such an excellent spirit, as is uncapable of any quick resentment of Injuries; never makes a man angry without cause, and keeps a due mea­sure Grotius. where there is a just cause of being angry, as there always is where Gods Glory is concer­ned.

Love thinketh no evil: free from all mischievous See Dr. Ham­mond on the place. Erasmus, Caje­tan, Vatablus, Valla, Clarius. designs; or else imputes no evil to any mans pre­judice or disadvantage. To which agrees the se­veral Glosses in Hesychius upon the word in the Text. And this advanceth Charity to the highest pitch: whereas the other Exposition of Not de­signing mischief, was so consonant to the Laws of Humanity, that it was practised by the Heathens themselves. Others read, thinketh no evil; that is, Aquinas, Cata­rinus. entertains no ill suspicions, harbours no ill thoughts or jealousies of others; gives no hasty credit to Report, but candidly interprets and construes in Grotius, the best sense in all doubtful cases. In short; Love plots no revenge, imputes no wickedness, enter­tains Eng. Notes. no evil suspicions, with reference to our Neigh­bours.

Rejoyceth not in iniquity, but in the truth. Rejoy­ceth not at the Impieties of men; is so far from joy, that it truly grieves at all Iniquity, whether Paraeus. National or Personal, Universal or Particular. It insults not on the unjustly oppressed, not pleased Chrysostome with any deceit or cozenage in it self or others. [Page 9] When a man is once acquitted, it congratulates his Clarius & Drusius. Cameron. Discharge and Innocence; rejoyceth at the righ­teousness of the righteous.

Charity beareth all things. The Original [...] sig­nifies to bear up as a Pillar does the Roof, and im­plies the supporting of a weak Brother under his Eng. Notes. many infirmities; and differs from [...], at the last clause of the 7th. Verse; for this relates to the patient enduring of what is offered to our selves, Ibidem. and the other to the weakness of others.

Beareth all things; even Death and Torments for the sake of Christ Jesus, and to promote the In­terest of his Church. It conceals the evils of an Clarius. Dr. Hammond, Erring Brother, in all such cases wherein it is not a greater Charity to reveal it. Refuseth no Hard­ships, Catarinus, Aquinas. as expecting eternal happiness. Some con­strue it by Rom. 15. 1. by bearing the infirmities of the weak; and not pleasing our selves and others. The bearing all afflictions without any trouble or consternation, or dejectedness of Spirit, or any pas­sionate Entertainments.

Charity believeth all things: all things credible, and not apparently false: not relating to Faith in Paraeus. a Religious, but a Civil sense; as Faith is the bond of Humane Societies. Others read, Love puts a good construction upon things, will not rashly con­demn any man of a Lie, but credits all things which Dr. Hammond, and Grotius on the place. it hath the least ground to believe, either in Cha­rity or by the rules of Justice. Credits all things possible or probable. Believes all that it can give credit to with a safe and an upright Consci­ence. Catarinus, Drusius.

Charity hopeth all things: all things to be hoped Paraeus, Groti­us, Dr. Ham­mond. for respecting God, our selves, or our Neighbours. Despairs of none, but hopes, expects, and desires his Reformation and Repentance. Never gives over any probable means to reclaim an Erring Brother from any evil courses. Hopes for all the Good things Cajetan, Aqui­nas, Catarinus, Eng. Notes. consonant with Gods mercy in Christ, expects the accomplishment of all Gods Promises, and hopes all Good of its Neighbours, even its Enemies.

Endureth all things: quae ferenda sunt, & eo quo Calvin. decet modo. It endures all things tolerable as beco­meth Christians. Is not discouraged with Relapses Grotius. and Repetitions of Injuries, but expects better things even of its very Persecutors. Endures much Dr. Hammond. pain and loss to procure a greater good to others, than the evil we suffer herein as to our selves. So endures with a Christian patience, as even to study peace and reconciliation with the most barbarously Paraeus, Eng. Notes. injurious. More willing to suffer the greatest than offer the least injuries. Suffering every thing that may promote Gods Glory, the Truth of the Gospel, and the Interest of all Christians.

Lastly, Charity never fails in the next world. Love is an Ingredient in our Happiness. We ap­prehend by Faith, and expect by Hope, that we may enjoy by perfect Love. When all Gifts fail, and Prophecies cease, and Tongues vanish, Charity still remains, and is at the very height of Perfecti­ons. To summe up briefly therefore all the Excel­lencies of Charity: Love suffers long; so 'tis Longa­nimity; is kind, so 'tis Courtesie; vaunteth not it self, so 'tis Modesty; is not puffed up, so Love is Hu­mility; seeketh not her own, so 'tis Equity; is not ea­sily [Page 11] provoked, so 'tis Lenity; does not behave it self unseemly, so 'tis Decency; rejoyceth in the truth, so 'tis Verity; thinketh no evil, so Love is Simplicity; beareth all things, so it is Patience; believeth all things, so 'tis Faith; hopeth all things, so 'tis Christian Con­fidence; endureth all things, and never fails, so 'tis Constancy and Perseverance. All which I have interpreted from the best Critical and Practical Commentators. And so much of the Duty it self, Love. Pass we next to the Generosity of this Ver­tue, It seeketh not her own. Upon which I have chiefly fixed my present Meditations.

And here two things are considerable: First, the Exclusion, and so consequentially Condem­nation, of the sordid pursuit of our Private Ends, without any consideration of the Publick Interest. Secondly, hereby is included the Love of others, even our Enemies. Of both which with brevity and plainness; and these two take in the whole of what is observed by any Expositors.

I. As to the Odiousness of Self-love hereby ex­cluded, and condemned as barbarous. This I shall speak to under 5 Heads or Particulars.

• 1. Self-love is opposite to the Law and Light of Nature.
• 2. To the Practice of Gods best Saints in all Ages of his Church.
• 3. Self-love dares not appear in its own Co­lours.
• 4. It is opposite to the two Articles, the holy Ca­tholick Church, and the Communion of Saints.
• 5. Lastly, repugnant to our Saviours Doctrine and Practice. Of which briefly.

1. We begin with Natures Law and Practice. The Sun in the Firmament does not monopolize its Beams, nor engross its Light, but scatters them a­broad, and gilds the whole World, shining more for others than it self. The Fountain binds not in its Streams, but is communicatively fluent, and spends it self with a continual bubling forth. The Earth withholds not its Vital Moisture, but sends it forth liberally to all that expect its Nourishment. God hath fastened on all the Creatures not onely a private desire to satisfie the demands of its own Nature, but a general Charity and feeling of Com­munion as sociable parts of the Universe or Com­mon Body. So that (by reason of the mutual Connexion between the Parts) there can be admit­ted no Confusion or Divulsion without infinite prejudice to all the Members. Hence if the Body of Nature be like to suffer, Natural Agents for a general good will part with their own Properties and Inclinations, and acquaint themselves with Motions, to which (as to their determinate Qua­lities) they have even an essential Reluctancy. The Air (for instance) which naturally mounts upwards, rather than there shall be a Vacuum, Rupture, or Breach, will descend to stop that hiatus. Man himself is a Sociable Creature, born into the world for the good of others; and so declared by those who never heard of a Jesus. Not a Member but will hazard it self to preserve our Bodies: the Hand will be cut off to preserve the Head from any pre­judice, as it is admirably discoursed by S. Paul, 1 Cor. 12. from the 11th. to the 28th. verse. And therefore Menenius Agrippa well applied the Fable [Page 13] to the Romans of the Belly and Members, to shew how unnatural a thing it is to nourish any private Feuds amongst themselves, when the Publick was exposed to apparent hazards and difficulties. Thus the Law and Light of Nature preach down the sordid pursuit of a Private Interest, and proclaim the Excellency of that Love which seeketh not her own as most heroically generous.

2. This sinful Self-love excluded as barbarous in my Text is wholly discountenanced by the Pra­ctice of Gods eminent Scripture Saints, and the Primitive Worthies. Pardon, O Lord, this thy peo­ple, or else blot me out of the book of life, Exod. 32. 32. so the generous Moses. He had too much in him of a Saint to consult his own Greatness, when it stood in competition with the National Interest, the general Welfare of Gods People and Servants, he prefers the publick above his own very happi­ness. So S. Paul (in a zealous Rapture of Ecstatick Devotion) wished himself accursed from Christ for his brethrens sake, (the Jews) his kinsmen after the flesh, Rom. 9. 3. S. Hierony­mus, Dr. Ham­mond, Zegerus, Grotius. Some understand it of his readi­ness to suffer all imaginable Temporal afflictions. Others (as Calvin, Clarius, Paraeus, and Catarinus) understand it with relation to an eternal separa­tion from Gods presence, upon this supposition at least, That it would redound more to Gods Glo­ry to save the Nation of the Jews, than to save a single person, such an one as the Apostle of the Gentiles. The summe is this; Mr. Gregory inter Criticos. When a Son of Is­rael would express the utmost of his brotherly kindness to the Jews, he intituled himself to all their miseries, out of an ardent zele of Gods Glory, [Page 14] in their Felicities: Let me be their Expiation, or I am in their place to bear their iniquities. And a greater Zele cannot be shewed for the promotion of the Publick Interest. Thus did Jeremy sympa­thise with Sion in the Dust; and his Book of La­mentations is proportionably Tragical with the Churches Afflictions. So Gods People sate by the Waters of Babylon weeping, and hung up their Harps as useless during the Churches calamity and distress. Psal. 137. 1. Nay, let him take all (said Me­phibosheth) since my Lord the King is returned in peace to his own house. When David is restored once, he hath no Interest to espouse but that of his God and his Prince; 2 Sam. 19. 30. Thus David 2 Sam. 6. 22. danced for joy at the return of the Ark, saying to his taunting Wife, I will be yet more vile than thus. Ʋriah could take no complacency in Outward things, when the Ark, and Israel, and Judah abode in Tents; and Joab and his Servants were encamp­ed in the open Field. Shall Gods Ark be in dan­ger, and can Ʋriah be secure? As thy soul liveth I will not do this thing. Pardoning the Oath of a Souldier and a Gentleman, it was a most Heroically Generous Resolution; 2 Sam. 11. 11. Thus the People brought up the Ark of God with the most publickly joyful Acclamations, with Shoutings, Cornets, Cymbals, Psalteries, and Harps; 1 Chron. 15. 28. These eight Instances may suffice as to the Generosity of Gods Scripture Saints, who abomina­ted a sordid Interest, and chiefly designed the pub­lick Splendour and Happiness. I pass next from the Holy Oracles to the Primitive Times; and I shall (to avoid Prolixity) content my self with 5 onely [Page 15] Instances or Presidents, Clemens, Nazianzen, Chryso­stom, Constantine, and Paulinus. Clemens (in his fa­med Epistle to the Corinthians, p. 69.) having la­boured zelously in the suppression of their many Schisms and Disorders, thus exclaims: Let any one (of a Generous Temper) say that I have occasioned these Feuds and Contentions, I will be gone wheresoe­ver you please: onely let the Church be preserved in unity and peace. Throw me (said Nazianzen) into the Sea to allay the storms, if for my sake there be any tempests in the Church. (Vit. Greg. Naz. p. 1110. per Gregor. Presbyt.) So S. Chrysostom (Hom. 11. on the Ephesians) having smartly refuted all the petty Ca­vils of his Enemies, he turns himself to the People of Antioch; If you suspect these things laid to our charge, we are ready to be gone, to deliver up our power and place; onely let the Churches of Christ be kept in peace. Such a Generous Soul had the Renowned Euseb. de vita Constantini. Theod. hist. l. 1. c. 11. p. 25. Constantine, witness his passionately zelous Request to the 318 Bishops at the Council of Nice, to be at peace amongst themselves in order to the Settle­ment of the Church. And when some of the Fa­thers had scattered their Libels and Accusations, he reconciled their Persons first, then he burnt all their Contentious Papers, solemnly protesting that their Ecclesiastical Ruptures were more fatal to him than any Wars, and created to him greater Troubles than all the other Affairs of his Empire and Terri­tories. But that of Paulinus (mentioned by Saint Gregory in his Dialogues) will rather find Admirers than Followers. Having spent his whole Estate in the Redemption of Captives, a poor Woman begs as much Money as would ransom her onely Son a [Page 16] Slave to the Vandals; he freely gives himself into a voluntary Slavery to release him from that Vassal­lage. So prevalent a Generosity with the Prince of that Countrey, that he not onely gave Liberty to Paulinus, but at his instance released all the Christian Captives. Thus the Scripture Saints and Primitive Hero's scorned the pursuit of a Contract­ed Interest, and Self-love is preached down by the Generous Charity of Christs true Disciples.

3. The Self-love condemned in the Text is so horrid a wickedness, that it dares not appear in its own colours. If Absalom have a design to raise his Honour upon the ruine of his Father and his Sove­reign, he hath a Vow to perform at Hebron; and from him all our Rebels since have cloked their Se­dition under the notion of Religion and Liberties, 2 Sam. 15. 4. Thus [Stand and deliver] is the same thing with [the High Court of Justice,] and the Saints who sequestered and seized our Pos­sessions and Estates, against the Laws of God and his Anointed, were the Keepers of our Liberties by Authority of Parliament. Thus the new Pharisees pray ex tempore, and devour their Neighbours; and Self-love is sheltered under a Self-denying Ordi­nance; and such who would swallow up the piti­ful remainders of the Churches Patrimony and Re­venues, cry out for purer Ordinances and Admini­strations. The Trafficking Godly are more con­cerned than ever Julian the Apostate, that the Son of Mary should be served in Plate, and are as ready to rob the Altars of God, as His Holiness (so called) to give away the Kingdoms of an He­retick. Yet these very men pretend to groan for­sooth [Page 17] for the Power and Purity of Gospel Wor­ship. What a glorious Exchange would a spaci­ous Cathedral make. How sweetly might a Me­chanick live in the Palace of a Prelate? When a Separating Brother presents a Bible to my Hand, and a Sword to my Heart, Scriptum est, The meek shall inherit the Earth. What then signifies the Great Charter or the Petition of Right? Dominus nobis­cum, God with us, was the Motto of the Coin in Engl. when this Ancient Kingdom became a ridiculous Commonwealth. When the disloyal Subject fights for Pay against the Princes Good Conscience, he onely fights to deliver him from his Evil Counsel­lors, and to bring him back again to his Parliament and Kingdom. 'Tis for His Majesty's Preservation that they seize all his Forts and Castles; 'tis the Lords Cause and Gospel Reformation for which Five Members and Kimbolton involved three flou­rishing Kingdoms in Bloud and Confusions, for which they purchased the Title of Patriots, and the Assertors of our Privileges. The Solemn League was to be taken with Self-humbling, Self-denying, Self-abasing Hearts; which was founded wholly in Ambition and Covetousness, and had no other publick Vindicators than the Aspiring Diotre­phes, or the Sneaking Demetrius, (for so we are told by the greatest Observer of their Projects, and the Charles I. Εικον Βασιλικε most Glorious Sufferer under their most Barbarous Cruelties.) The main Reformation intended is the Debasing of Prelats, and the Robbing the Church of its Lands and Revenues. 'Tis the Vineyard makes Naboth guilty and fit to die still, I see; while the breath of Religion fills the Sails, Profit [Page 18] and Interest are the Compass by which all these steer their Course in all Seditious Commotions. If a Gentleman have a Son that looks as piercing as School-subtilty, and as thin as a Piece of Metaphy­sicks; if he be fit for nothing, he is then consecra­ted to the Service of the Church, and does doubt­less expect now Gods blessing upon all his Fortunes, having given him his Son to be his Priest. But why then is the young Divinity Intender left wholly to the bare hopes of Church Preferment, whilest the whole Estate goes sweeping away to the Heir for the Immortality of their Families? Thus under the notion of promoting Gods Honour they do ve­ry sagely design onely themselves and a private In­terest.

Thus New Lights (as the Author of The Decay of Christian Piety well notes) lead men to their Neigh­bours Coffers. Powerful Teachers coin at once Opinions for their Disciples, and Money for them­selves: and the second Baptism of the Munster A­nabaptists was a solemn espousing of the World re­nounced in the first. Let your moderation be known unto all men, is the great Text of our men of Mode­rate Principles, who at the same time that they are lukewarm in the things of God and the Church, (which they christen a Prudential Compliance) are most passionate pursuers of a Private Interest. They are for a Moderation in Principles, but however by this craft we have our wealth, Acts 19. 25. is the onely Rule they proceed by in all their practises.

Thus our Moderation is a base Compliance for a Secular advantage. This sort of Moderation is no other than a Dutch kind of Traffick and Com­merce, [Page 19] and kept up by a sort of Mechanical Preach­ers, with whom the Salary is more Sacred than all Canonical Obligations. Thus by an unhappy In­version the Tabernacle is become a Covering for the Goats, and the Levite makes Merchandize of the People's Souls, and at the same time exposeth to sale not onely his Mother Church, but his own very Conscience and Engagements.

Thus Self-love hath many Servants, but no open Patrons. They that take it into their bosoms, throw it again out of their doors. It dares not ap­pear in its own colours.

4. Self-love is repugnant to the true Christian Charity founded in two Fundamental Articles, the holy Catholick Church, and the Communion of Saints. Propriety is a kind of Excommunication in this case. We do thrust our Brethren (in effect at least) out of the Church, whilest we appropriate our Love and Devotion wholly to our selves.

Hence the Holy Ghost hath married together Ephes. 4. 16. the Communion of Saints and the Communication of Affections. 'Tis a good Note of John Calvin upon that of David, Oh pray for the peace of Jerusalem, Psal. 22. 6. That he who will pray aright, must not confine himself to a Sect or a Conclave, but ut Do­minus totum Ecclesiae corpus conservet; he must be concerned for the Church Catholick, and every Member thereof. For the City of Rome (if Ptole­my be consulted) is not the whole World; and there is a Church no doubt out of the Walls of Donatus the Schismatick. What agreement hath Mammon with God? Self-love with a Church Ca­tholick? a Private Interest with the Communion [Page 20] of Saints. As the body is one, and hath many mem­bers, and those members of the body being many are one body: so also is Christ. 1 Cor. 12. 12. 'Tis a sordid Self-Interest sits in the Chair of Rome, and is superintendent of our new Presbyteries, and the sole Oracle of the Congregational Churches, with whom Gain is Godliness. This is no more consist­ent with the Catholick Church, and the Communion of Saints, than Fighting for Reformation with the Pri­mitive Sufferings. To adhere onely to a Sect in Religion is no Communion, but a Combination. 'Tis either S. Basils concors odium, or S. Augustines unitas contra unitatem, as the Renowned Bishop Laud hath observed; rather a bandying against the Church it self, than an endeavour to preserve it. They destroy the Publick, who restrain to a Party onely of their own gang the Title of Bro­therhood: as if God, I thank thee, &c. did onely qualifie men for Communion with the Saviour of the World, who is the great President of Humility to all Mankind, and especially to those that be­lieve.

This Self-seeking Partiality is the bane of the Churches Peace: not onely England, but all Christendom, groans under the burthen of its ma­ny Schisms and Contentions. He that cannot drive on his own Private Projects, and proclaim his Zele for the Lord of Hosts, both at once, hath neither studied Men nor the Times, but onely Books, say our politickly-reserved Persons; who make the best use of their Religion, that is to say, the best advantage. But these Politick Professors, who ne­ver shew themselves but at half-lights, who never [Page 21] unveils himself in publick, but where he is sure of Protection and Countenance; who is resolved that Christianity shall never cross with his Secular Interests, for his Religion shall stoop to these, whom all sides are deceived in if they take them to be wholly theirs: These men had need that one teach them again which be the first Principles; for they have forgotten the Catholick Church, and the Communion of Saints. Without a right understand­ing of both which we vainly flatter our selves in the Title of Christians, or pretend an Interest in the Holy Jesus.

It was a phancy of Plato's, that the most pure and active Souls descended from Heaven to Earth, and there assumed Human Bodies, onely to be be­neficial to the Publick Interest. With the Fiction I have nought to do, but I infer hence, that Nature taught the Heathens a Publick-spirited Generosity, which we are so blinded as not to learn of such a Master, in whom are all the treasures of wisdom and knowledge. Nature was more prevalent with these than Religion with us, to our just shame and re­proach. They acted more generously who never heard of a Jesus, than we, whom our Christianity does every way oblige to be men of Publick Souls and most Heroical Resolutions.

This then is the fourth Particular, the Pursuit onely of our Private Interests is opposite to two of the Creed Articles, the Catholick Church, and the Communion of Saints, and contrary to that Love which seeketh not her own; the grand Character of Christs true Disciples. A very pregnant De­monstration of the Sordidness of Self-love, which [Page 22] the Generosity of Charity does exclude in the Text.

5. Self-love (excluded here by the generous Cha­rity of Christs Disciples) is preached down by the Doctrine and Practice of our onely Jesus. His Do­ctrine runs thus; Love one another as I have loved you, John 15. 12. Now the Love of Christ reached to all men in general, 1 Tim. 4. 10. to every man in particular, Heb. 2. 9. to all the world without ex­ception, 1 John 2. 2. without exception of the un­godly, Rom. 5. 6. without exception of Enemies, Rom. 5. 10. or of them that perish, such who deny the Lord that bought them, 2 Pet. 2. 1. So intensively great was our Saviours Love, that he became [...], (say the Evangelists) a circle of calamities, an Island in his own Inundation of Bloud, Sweat, and Tears, to redeem and save us. Beloved, if Christ so loved us as to die for us, we ought also to love and die for the Brethren, that is, for their Salvation: and this excludes that sordid Self-love that now governs the World, and hath a fatal in­fluence upon the Church and Commonwealth.

And so I pass to the included Positive, That true Love is of that Generous nature, it will do good to all; it takes in whatsoever will advantage our Neighbours; and under our Neighbours are in­cluded also Enemies. Love seeketh not her own. Love is not confined to it self alone, but is of a Publick Spirit; a Generous Grace, that respects others as well as our selves, and quits its Private Interest for the General Happiness. And thus the words are equivalent to those of our Saviour, We must love our neighbours as our selves. Of which [Page 23] briefly. But Who is my neighbour? The Jews of the Synagogue looked upon none as their brother or neighbour but onely a Jew. And the Pharisees expounded, Thou shalt love thy neighbour, and hate thine enemy. By the first they cut off all Mankind but a Jew or a Proselyte: by the second the Jews themselves did not perform due Civilities, no not to a Jew, if an Enemie, upon any account what­soever. But our Saviour hath fully decided this point; But I say unto you, Love your enemies, Mat. 8. 44. Hence Castalio (Rom. 13. 9.) reads for Neighbour [...], Alterum, any man with whom we have or may have to do, is our Neighbour. Strangers that we never saw before, Enemies that our corrupt Nature may probably wish never to see again, they are our Neighbours and our Brethren. The Phylacte­ries of the Pharisees were broad enough and wide, but their Expositions scant enough, and their Pra­ctises as narrow as their Comment, by which Stran­gers and Enemies were excluded: but we have not so learned Christ and his Truth. We must (indeed we may and ought to) preserve a Brother before a Kinsman, a Kinsman before a Countryman, a Coun­tryman before an Alien; but yet so that the beams of our Love may scatter themselves throughout the whole World by a general affection to all Man­kind. Love seeking not her own, includes every man that issued from Adam, especially those of the Christian Profession; and even amongst them the most Eminent and Exemplary for sound Piety and Devotion. God hath made of one bloud all the nati­ons of the earth, Acts 17. 26. All Angels have indeed the same Intellectual Nature one with another; but [Page 24] they did not all come from one Angel, but were severally and immediately created: whereas God made but one Man, and out of him all the Race came, and so all Brethren: Fratres jure naturae ma­tris unius; so Tertullian. To this of Nature we are Tertul. Apol. c. 39. to adde Identitas societatis; we are alike Fellow-Citizens of the great Corporation of the World, and so designed for the benefit of all Mankind. A­gain, there is Identitas professionis; thus as Christi­ans we have all one God and Saviour, one Re­deemer and Sanctifier, one Faith, one Baptism, one Supper, one Bread, and one Body; and therefore should have but one Heart, and one Soul, with the multitude of Believers, Acts 4. 32. especially labour­ing for the same Eternal Reward, where Love is no small part of our Felicities. The summe is this, Love seeking not her own does good to all, but espe­cially to the houshold of faith, Gal. 6. 10. it loves all mankind, but especially the brotherhood, 1 Pet. 2. 17. Hence 1 Pet. 1. 7. it is said, Adde to your brotherly kindness charity; the one relating to all men, and the other to the men of the same Christian Profes­sion; so Erasmus and Grotius upon that Text.

And thus I have given you the full importance of the words, viz. Christian Charity is so Heroical a Grace, that it never pursues a Private to the preju­dice of the Publick Interest, seeking the benefit of all men, Friends and Enemies, but especially the peace and happiness of the Catholick Church, and every individual Member of the Body of Christ.

Let us now make Application to our selves.

1. Learn we hence in our Places and Callings [Page 25] legally and orderly to promote the Splendour of the State, and the Prosperity of the Church above all our petty Projects tending to a sordid In­terest.

I say Legally, for I understand not Popular Tu­mults in the Cause of Jesus Christ. I am neither for pulling down the Temple to build any mans Wall, nor for pulling down the House of the Subject for to repair the breaches of the Temple. Religion is the best reason of State. It is therefore no policy to say of the Church, Down with it, down with it, even to the ground. On the other side, Christ never intended such a Fanatical Fifth-Mo­narchy, as shall destroy the Kingdoms of the World. I approve the keeping the Swine out of mens own Inclosures well enough, but that may be done (I hope) without turning them all into the Lords Vineyard. Love which seeketh not her own, will carefully avoid it, as detrimental to the Publick, in which every mans Private Security is invol­ved.

The Papists say (neither minding our Arguments nor their own Divisions) that we have no Unity, and so no Church: Let us not give them a just cause to say, we have no Commonwealth neither, for want of Unity; in endeavouring to preserve the Laws and Religion against all Forein and Do­mestick Seditious Invaders and Opposers. But, my Brethren, since Pilat and Herod are Friends against Christ, Ephraim and Manasseh joyned against Ju­dah, Pope and Sectary in Union at least against the Publick Interest of Prince and Church, however disagreeing otherwise among themselves; let us be [Page 26] equally unanimous (but in orderly ways) for the National Happiness. The Charity of my Text does not lay Sion in the dust to secure a Personal Inter­est. The Peace of Church and State is encir­cled one in another; he that disturbs one, hazards both; those who make a division here, design the ruine, not the welfare, either of Church or Com­monwealth. Charity (which seeketh not her own) is never the Author of any such Advice, by which the State-breaches are repaired by the Ruines of the Church; which is never like to recover (once im­poverished) in such an Age as this, wherein mens Charity is so cold, and their Devotion so illiberal. On the other side, should the Disturbers of a State pretend that they endeavour the Peace of the Church, we are to look on them as the Troublers of both, which God hath conjoyned, and which are no sooner divorced than destroyed.

Let us then be as Zelous to suppress Schism or Sedition in Legal ways, as ever any Schismatick or Sectary was disorderly active and busie to promote it. What should hinder the regular Priest from being as Zelous to preach Peace and Obedience, as ever any Son of Thunder to Libel the Anointed of the Lord, to preach Swords, or to curse Meroz? Why should not our Magistrates be as careful to preserve the Established Laws and Liberties, and at once to secure the Grandeur of the Prince and the Publick Tranquillities, as any Dissenters ever were, or now are, to reduce all things to the most sordid Con­fusions? God forbid that I should press any man to a Persecution of truly Tender Consciences; but I distinguish between the Execution of our English [Page 27] Laws and the Persecution of the Righteous. And I ground this Distinction upon that Excellent Sen­tence of Charles the Martyr, in that Heavenly Book which he composed in his Solitude and Sufferings. The words are these: None but such as drive on their Ambitious or Covetous Designs over the ruine of Prince, Peers, and People, can desire a greater freedom than is allowed by the Laws of England, whose bounds evil men may call their manacles and oppression, but all good men ever esteemed their protection and ornament. He therefore that despiseth the rule and direction of the Law of the Land, justly forfeits the reward and benefit, deservedly losing his own safety by seeking an unreason­able liberty to himself. You see hence (Beloved) that the Magistrate may as reasonably punish, as any Subject can pretend that he rationally diso­beys the present Government. There are indeed a sort of Pleasant men who tell us, if we let the Dis­senters alone to themselves, they will in time de­stroy one another, and perish by their own very Factions and Confusions. I grant the thing to be probable at least; but if hence they would infer a non-execution of the Laws, the Heroical Charity of the Text will by no means allow of the Conse­quence. For I do not doubt but the Wilde Beasts left together in an open place would tear and wor­ry one another to pieces, but never (Beloved) till they have first devoured their Keepers. So when these have laid their Governours at the feet of the Precious, they will no doubt fight out the Truth of Religion amongst themselves. So that the summe total of this sage Advice is briefly this; to per­suade the Prince and his Deputies to give up their [Page 28] own Lives gratis, to make preparation thereby to destroy their Adversaries. Will these Gentlemen be pleased first to practise this State-conclusion up­on themselves? Will they hang awhile by their Necks, to shew the Sons of the Church, and the Loyal Subjects of the Prince, the way to the Gal­lows? At such a pleasant rate do some men dis­course, who think themselves the onely men of Prudence and Holiness. If the Sectary beg an Alms, Charity (which seeketh not her own) will most readily give it; but he shall beg till he is tongue-tied before it be granted that he hath the Truth on his side, or that he is persecuted for righteousness sake. For let them speak without blushing, and then tell me, whether an Act of Ob­livion, the Gospel, and the Freedom of Trade and Commerce, and all the variety that Sea or Land affords, can amount to a Persecution of these Peo­ple of the Lord. It may be they account them­selves persecuted when (like little Children) they scratch and kick and bite, and cry out all the while as if themselves were killed. In this case a Gene­rous Love will not gratifie them with the pertur­bation of the Laws either in Church or State, be­cause herein the Publick Welfare and Interest is involved.

A single Locust (saith Bishop Laney in a Sermon at the Court) is no such perillous Beast to be fear­ed or regarded; but if they come in sholes and swarms, and cover the face of the Earth, they are no small Plague to the Countrey where they light. Thus take a Sectary single by himself, he ought doubtless to be tenderly dealt with; and a Gene­rous [Page 29] Charity will be very compassionate; but when once formed into a Faction, and incorpora­ted into a Sect, giving forth new Laws of Govern­ment and Worship, Charity (seeking not her own) is too much a Friend to the Publick, to suffer these Locusts to devour the Land.

But they say, Religion should be Free. I grant that, 'tis no Religion else; but then all Vertue, and all Acts of Obedience, should be Free like­wise. But, must we therefore mure up Westmin­ster Hall, sheath the Sword of Justice, and open all the Prison-doors? Must the Subjects Conscience stop all the Proceedings at the Kings Bench, and Christian Liberty issue out a Prohibition to the Courts of Exchequer and Common Pleas, and re­move all Actions to the Chancery of every mans Breast? Certainly the High Commission and Star-Chamber (formerly declaimed against and laid a­side) could never amount to the thousandth part of that mischief, as to permit the Schismatick Con­science (which in this case is his private Judgment or Opinion, and nothing else) to be both Pope and Emperour, at once invested with a greater Power than His Majesty does duly challenge, and His Holiness usurps. If the Brethren of the Long Robe are infected with this Leven, and desirous that such a Liberty be indulged to the tenderest Dissenters, I onely desire to know why themselves do not read in all the Statute Books People for Prince, for Law Conscience, for National Customs the Interpretation of Private Spirits? Why they do not turn Secundùm Angliae leges & consuetudines into Schismaticorum conscientias? At this rate [Page 30] farewel Judge and Jury, and Writs and Process; for such as fear God are onely bound to obey them­selves. Certainly a Generous Charity, that espou­seth the Common Interest, must needs look upon this new Device as equally mischievous and ridicu­lous.

But the Dissenters are weak Christians, Babes in Christ, and tender Consciences. Why, truly if weak and infirm, and Babes, then they are very un­fit to be trusted with themselves, far more unfit to chuse their own Guides; for the weak will be apt to chuse very Ignorant Leaders, and if the blind lead the blind, both will fall into the ditch. I under­stand not that weakness (saith a Reverend Bishop) which will not submit to the conduct of the Laws and Superiours. For Blind men to refuse to be led, for the Sick to refuse to be ruled by their Physicians, is not Weakness but Wilfulness, does not so much speak us Tender Consciences, as Head-strong Pro­fessors. I do indeed allow any one the Plea of Weakness, till he erect an Altar against the Church, and impudently will correct the Publick Laws and Constitutions; but for such an one to plead Weak­ness and Tenderness, calls to my memory a sturdy sort of Beggars, who, to avoid the Statute of Va­grants, and the Penalty of a Whipping Post, carry their Arms in a string, making it serve as a kind of Patent to excuse their Idleness. But allow them to be Weak, shall their Weakness (which is at best a Negative, at worst a wilful Ignorance) give Law to all our Kings and Parliaments, and Convocati­ons? The Child will cry and be disquieted, must he therefore govern the House, must the Crowned [Page 31] and Mitered Heads give up all their strength to the Babes in Christ? This is even as the Empe­rour to his men, Putas tibi injuriam fieri nisi impe­ras? Do not all Schisms and Heresies (pretending Christianity) quote Scripture for themselves? Does any man ever quote a Text for his Assertions, but he would be thought at least to be touched in Conscience? What Law of man can ever be so firmly made, against which Conscience may not be pretended, where men once resolve to unhinge the Government, and in order to that to be perpetually disobedient? Either then let the Dissenter keep his Conscience peaceably to himself, or otherwise Chri­stian Charity, which seeketh not her own, will not suf­fer him to disturb the Church and Commonwealth.

As for instance I will give you three plain Cases in the Contest between the English Laws and the Subjects Conscience, and refer the decision to all unprejudiced persons. It is written you know Rom. 13. and it is a Branch of the Law of Eng­land, That it is not lawful upon any pretences to take up Arms against the King. Must I now go­vern my self and actions by Scripture and the Laws, or must I execute the Popes sentence with the Je­suitically Conscientious? Or may I fight against Charles the Second under the late Covenant Stand­ard of Religion and Libertie? Shall Providence appearing in extraordinary ways cancel all my Oaths of Allegeance, and break all my publick Ob­ligations with the sage Oracle of the Congregatio­nal Churches? Shall I resist Authority with the Munster Anabaptists, because it is written Kings of Nations? or pull down all Authority in Church [Page 32] and State (with the Quaking Sect) because it is said, Call no man your Master upon earth? Shall I fight against Prince Charles in behalf of King Jesus with the Fifth Monarchy Zelots? This is the Case. The first is a Rule in Scripture and the Laws of England. The second, the Plea of Conscience, grounded upon the Interpretation of a Private Spi­rit. Is it a question which way the Charity of my Text is inclined in the present Debate? Remem­ber that it seeketh not her own, and it will preserve unquestionably the Interest of the Publick above all the Specious pretences of the Religiously Diso­bedient. Again secondly, the Papist is forbidden (under the Censure of Excommunication) to be present at the Reading of the Common Prayers of the Church of England, who may be present with­out that Censure at our Sermons in publick. The Sectary absents himself from the same Service, as if it were the Mass Book. The one avoids it as pro­hibited by the Pope, the other because it is Popish forsooth dares not approach it. The Laws of Eng­land authorize it as a Liturgy Reformed, fit for the Reformed Church of England. This is the Case, Beloved; and I presume moderately stated.

Charity seeking not her own demands in the Case thus stated, whether all the Acts of Uniformi­ty must be laid aside, or (which is the same thing) not executed, till His Holiness of Rome, and the Kirk of Scotland, and the Saints of New England, and every other Sect by whom Conscience is pre­tended, do all agree in the same Forms of Wor­ship. 'Tis a ready way to prevent sin indeed, thus to evacuate the Laws of the Land: but at the [Page 33] same time there will be no Government. A very excellent way for the Happiness of the Publick. But Christian Love is too Generous a Grace to un­derstand and endure it.

Thirdly, tell the whining Sectary, that the King or Church do command, Conscience is afraid of sin­ning against God. Tell the same Dissenter, that God requires this Obedience to the Powers by him­self ordained; here you may thrust a Needle, and he feels it not. His Conscience (saith a Reve­rend Prelat) hath always a dead palsie on one side. If the Sectary will call this a Conscience against which he ought not to act, who can help it? But Charity is of too Generous a spirit to suffer such a Conscience to give Law to the Established Church and Commonwealth. Keep your Opinion modest­ly to your self, but your Fancy and Humour, your Prejudices or Interest, shall neither tie up the hands of the Magistrate, nor give Law to the Subject. Quicunque vult is a strange Preface to the Laws of England, and puts no difference between the Re­gular and Disobedient. If any difference, this last hath the preheminence; for he not onely disobeys without Punishments, but is thought the more Con­scientious for his very Stubbornness.

It is well observed by a late Reverend Prelat, (now with God) That the aim of these men that trouble Israel is first to break the Unity, and then the whole Body. They will speak for Unity as other men, but they are still busie about the Knot that ties up Unity in peace. There is something wrings them there. They will pretend it is good there should be vinculum, some Bond to oblige [Page 34] men to Obedience; O (say they) God forbid else. But they would not have the Knot too hard; that is, when they are to be bound themselves, not when they have power to oblige others. Others will tell you, they would not untie the Knot, but onely turn it on the other side, because it lies unea­sily in this. But this is a mere shift in the Carnal Politicks. Turn the Knot how you please, it will be perpetually grievous, if it bind them to Obedi­ence. Others will untie the Knot, but not leave it loose; tie it otherwise, but bind it as fast. Trust not this pretence. Their meaning is to tie up Uni­ty in a Bow-knot, which they may slip at one end as they list themselves. But let their pretences be never so specious, if they be nice and curious about the Knot, then Charity (which seeketh not her own to the prejudice of the Common Interest) will look to their Fingers, and the Bond of Peace likewise. 'Tis the language of Pride to Disobedience, Come, let us break the bonds. What now remains, but that our Magistrates assume a Publick Spirit, such a Zele for our Religion, Laws and Government, as the most daring Sinner (the tender Conscience it self so much pretended) may not have the confidence to affront. 'Tis not an Oath pro forma, attended with Fees, Feasting and Musick, and the external Pageantries and Formalities of a Court, which makes a Magistrate truly renowned; though these things are also requisite to preserve a Respect: but 'tis the execution of Justice and Judgment in the Land; not a Gallio-like Moderation, a prudential Indifference what becomes of the Government in Church or State. He that breaths fresh life into a [Page 35] languishing Statute, the Generations to come will rise up and call him blessed. Let him moderate his Passions of Anger and Desire in the Name of God. It becomes a man girt with Caesars Sword to avoid a sordid Covetousness, and a proud Wrath; but what has his Worship to do to moderate the just and reasonable Laws of his Prince or his God? than which no more perfidious or disingenuous Cruelty can be acted upon the Publick. To moderate a Passion becomes the Generous Text Love; but Charity seeking not her own looks upon the Exe­cution as the best, and indeed the onely tolerable Comment upon a Penal Statute. They say in Phy­sick, An error in the first Concoction is not mended in the second. An Excess in the Law (as the Generous Charity does interpret) is very ill cured by an Ar­bitrary Partiality in the Execution thereof. 'Tis for King, Lords and Commons to say, Be it Enact­ed; Charity (espousing the Publick) will see it du­ly executed. The Inferiour Officer (His Majesties Lieutenant) is neither to explain nor amend it.

To conclude; this single Text, Charity seeketh not her own, is (under God seasonably applied) the on­ly way to settle this divided Nation. For, if Cha­rity be allowed to comment upon our many Divi­sions, there will soon be a fair Understanding. Such as cry up Templum Domini, the Temple of the Lord, not minding the State; such who cry up Trade, and not the Temple of the Lord, this Chri­stian Love unites, and makes them one, by repre­senting to them, that the Church and State are but one Jerusalem, and so their onely Splendour is in a firm Conjunction. If Clouds arise between the [Page 36] Prince and the People, under Heaven onely the Text Love can scatter them; for Love will make the People study to be quiet, and to do their own business; to bless God and the King for their ex­cellent Laws and Immunities; and Charity makes the Sovereign treat his People as Subjects, not as Slaves, and will not permit any unhappy Conten­tion between Prerogative and Privileges; or at least will reconcile them so as most contributes to the National Advantage.

If such as are summoned to consult of the Grand Affairs of a Church and a Nation, should any way clash in their Debates and Consultations, and when they meet to settle all things fall into Parties, Cha­rity (which seeketh not her own) reconciles their Differences, by demonstrating the necessity of lay­ing aside all Private Feuds when the Publick is ex­posed to any hazards or difficulties. If any man leaves the Publick Assemblies, upon the account onely of advancing thereby a Private Interest, a Generous Charity will recall him from so sordid a Self-love, by representing that the man that went down from Jerusalem to Jericho fell among the Thieves; Had he (saith S. Augustine) not gone down from God and his Church, he had escaped the Robbers, Luke 10. 30. If any man of whatsoever Quality or Condition be so addicted to his own Private State, as to neglect the Publick, a Generous Love recalls him, by representing that he is void of the sense of Piety, and in vain wisheth Happiness to himself; for whosoever he be, he must live in the body of the Church and Commonwealth, and how can he be safe if these be either troubled or divided? If [Page 37] men should so far prefer Trade above the Religi­on of Jesus Christ, as to deliver up their Bibles to a Pagan Prince, and declare themselves not Christi­ans but Hollanders; and if the People of England should be enamoured of such an Amsterdam Hotch­potch, and the base Alloy of the United Provinces, who are at unity onely in the pursuit of Traffick and Commerce, not of Truth and Holiness: Cha­rity, which seeketh not her own, will reduce them to a due temperament, and represent to their conside­rations, that Agur's Prayer, Give us, O Lord, nei­ther poverty nor riches, is the best Prayer for the three Kingdoms; for it is an Eternal Truth of Gods Word, that we cannot serve God and Mammon at once: and it was the case of Tyrus, By the multitude of thy merchandizes thou hast increased thine iniqui­ties, Ezek. 27, 28. Chapters: and therefore our Sa­viour, the Great President of this Heroick Love in the Text, hath taught us to say, Give us this day our daily bread; which I presume (whatever be the Dutch Commerce) does not signifie Superfluity, no not in the Dutch Annotations. Thus a Generous Disinterested Charity takes men off from Sects and Parties to espouse the common Cause, as it is Gods, the Kings, the States, and the Churches.

So again in the great case of Church Reformati­on, we have hitherto answered the Demand, Where was your Church before Luther? It was (we say) where it now is, the same Church Reformed, which was before decayed and depraved. Nor can we answer otherwise till we renounce our Creed and a Church Catholick. If therefore our Dissent­ers will propose (peaceably) no other Reformation [Page 38] than what is bounded within the Faith and Laws of the Church Catholick, we understand their mea­ning well enough; but if they have a Fancy that they cannot reform, unless they innovate or extir­pate, then the Generosity of Christian Love will not permit it, distinguishing (as of right she ought) between the Catholick Rules by which National Churches are best reformed, and the late Self-inter­ested and Ridiculous Reformation according to the Covenant. I say, in point of Christian Chari­ty, Conference for satisfaction of the peaceably Disaffected is Forbearance enough, and in some ca­ses very requisite and expedient: but it must then be seasonably provided that the Peace of the State run no hazard by a Religious Dispute; the Sacred­ness of the Law must be inviolably observed; Au­thority must not be contemned, because it hath graciously condescended; for then Love seeking not her own, but the Publick, does rationally dis­claim and generously oppose it. Reformation (Beloved) is the restoring of what was decayed, not the introducing of that which was not, much less an Extirpation of the Regular Establishment. When men usurp their Private Meetings to keep the people at the greater distance from being redu­ced to the Laws of the Church and State, their pre­tence is not to be obnoxious to the Law for vio­lating it, but to make the Law obnoxious to them­selves by reforming it; as Experience hath too sad­ly testified. Will that Christian Charity which hath Wisdom for its Guide, allow such an Insolence against Authority, to have a share in the Govern­ment? Is it reasonable indeed that the Presbyteri­an [Page 39] should be gratified in his Comprehensive Pro­ject, who by an unabjured Oath hath obliged him­self to root out the Order of Bishops out of the Churches of Great Britain and Ireland? What Se­curity can they give the State of standing to their own Comprehensive mischief, with whom the Oath of Allegeance hath been less Sacred than the Cove­nant? Charity, which seeketh not her own, is not so far blind, as to admit such unexperienced Devi­ces for the Interest of the Publick. It may be al­lowed a Physician in a case truly desperate, to try a project upon the body of a single person for the advantage of his Art; but it is not altogether so allowable to practise at this rate upon the Body Po­litick, to try any new Conclusions upon the Church and Commonwealth, lest the Cure of the Schism be merely Palliative, and the Effect Eradicative of the Regular Government.

It is to be seen in Cambdens Annals, that when the Recusants forbore coming to the Churches Pray­ers, at the same time arose this Party, either calling themselves, or called by others, by the Name of Puritans. Ever since that time the Embers have been raked up in deceitful ashes, still most appear­ing when the State was most sollicitous. At length this very Blessed and Godly Party rebelled against Charles the First, and prevailing in those Arms be­came divided into the several Parties now united in the Plea for Tender Consciences. The Laws reco­vering again of course by the Return of Charles the Second to his Throne and Right, these Tender and Sweet-natur'd Rebels demand now a Law to justifie that which in point of fact they have ille­gally [Page 40] usurped. The pretence is, that not only the English Laws, but Christianity it self cannot clear up their Scruples so long cherished and entertain­ed, against which should they proceed, they say they are damned. To this we say, that Conferen­ces for their satisfaction have been frequently per­mitted, there is no reason that more should be granted, lest the Government run a hazard under the notion of Reformation-work, which a Publick-spirited Love does no way countenance or tole­rate.

In short; the Publick-spirited and most Gene­rously Charitable man is the best Moderator of all our Civil and Religious Controversies and Dis­putes, the best President of all the Councils, Sy­nods, and Convocations of the Church, the best Penman and Interpreter of all our Parliamentary Statutes, the best Bishop that can govern a Diocese, the best Priest that can be set over a Parish, the best Counsellor of a Prince, the best Justice to pre­serve the publick Peace, the most Regular Son of the English Church, and the most Loyal Subject in point of Allegeance, and the most glorious Saint in the highest Heavens. And so God Almighty give his blessing to the present Discourse.