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If we desire to know what man became by the fall and transgression of Adam, it is the ve∣ry same that Saint Paul (following the Prophet Dauid,) setteth downe, saying. That there
is no man iust, no not one, none that vnderstandeth, none that seeketh God, none that doth Good, * 1.1 Their throate is an open Sepulchre, deceit is in their tongues: The venim of Aspice is vn∣der their lippes: Their mouthes are full of cursings and bitternesse; destruction and miserie is in their waies; They haue not knowne the way of peace, and the feare of the Lord is not before their eies. It is a wonderfull corruption, that diuers beasts surpasse man in many vertues, as the Doue in simplicitie, the Ante in dililigence and industrie, the Storke in humanity, the Dogge in loue and fidelitie, the Oxe and the Asse in memory, and acknowledging of benefits, the Lambe in meekenesse, the Lion in magnanimitie, the Cocke in watchful∣nesse and liberalitie, the Serpent in wisdome, and all of them in sobrietie and content∣ment. But which is woorse, touching vice, man surpasseth all beasts; being more traite∣rous and cruell then a Woolfe, craftier then a Fox, prowder then a Peacocke, more volup∣tuous and vnthankefull then a Hogge, and more dangerous then an Aspice. And to fill vp the measure of his euils, Those wicked inclinations which are alone, and particu∣larly in diuers beasts, are oftentimes found to bee altogether (or at the least a great part of them) in one man. For there are many men couetous, proud, subtill, cruell enui∣ous, vnthankefull, and theeues all at one time: and which is more, If the heart of man bee destitute of the Grace of GOD, hee is the most dangerous and venemous beast in the world, and the receptable of all disordered desires. And for that many members vnited together make a body, the Apostle calleth the body of sinne, a heape of sinnes, * 1.2 euery vice being as it were a member of that body.
By which assertion wee may well say, that as in the body of a sheepe, all the parts are good and profitable; as the flesh to eate, the wooll to make cloth, the guts to make strings for musicall Instruments, and so of all the rest: in man it is cleane contrary, for all things in him are naught, and serue to doe euill, his reason to deceiue, his libertie to disordered lust, his eies to see and behold vanitie, his heart to couet the same, his hands to fight and sleale, his feete to runne vnto euill, and his tongue to slander, lye, and blaspheme: In such manner, that there is no member in man, that serueth not for a instrument of some iniqui∣tie. (As S. Paul saith) and for that cause hee admonisheth vs, not to mortifie two or three * 1.3 members of this body of sinne, but the whole body, and so to put off the whole man: which Iesus Christ calleth the forsaking of our selues.
Heerein consisteth the true subiect of our Christian Phylosophie, that is, that renoun∣cing and forsaking our naturall corruption, wee endeuour to attaine vnto the end of our Regeneration in Christ by his holy Spirit, in such manner that in our life there may bee a sweete melodie and accord, betweene the charitie and righteousnesse of God, and our loue and obedience. By this meanes ratifying and confirming the adoption, whereby he hath accepted of vs to bee his children; for so the Image of God shall be repayred and renewed in vs, when wee amend and conuert vnto him, to loue and feare him, and to walke in new∣nesse of life, to his glorie, and for our owne saluation. And as the Phylosophers haue cer∣taine ends and purposes of honestie and vprightnesse, whereunto they leade and direct all perticular offices, and actions of vertue, that man ought to frame himselfe vnto: so the holy Scriptures, in that respect haue their manner of working, much better, and more certaine then all humane wisdome, and consisteth in two parts. The one to imprint in our hearts the loue of God, and of all righteousnes, from the which by our naturall cor∣ruption we are vtterly fallen. The other to giue and prescribe vnto vs a certaine rule, which suffereth vs not to erre and wander here and there, nor to take a wrong course for the dire∣ction of our liues, to liue holily and vprightly.
Touching the first point, which in this place is the subiect of our argument. The holy Scriptures haue many excellent, good and strong reasons to induce and incline our hearts to charity, & consequently to the loue of that which is good, they being things in such ma∣ner conioined, that the one is the ground and spring of the other. For charitie is the one∣ly true cause and motion of all good workes, which in truth, is the proper effect of chari∣tie; which in it hath two respects: the first towards God, according to that which we are commanded by Iesus Christ to doe, for the accomplishing of the Lawe: that is, To loue
God withall our hearts, with all our soules, and with all our strengths, and our neigh∣bour as our selues: to loue God I say for his owne sake, and our neighbour for the loue of God. To make vs bend all our actions to attaine to this perfection, the holy Scriptures * 1.4 could not lay a better foundation, then to tell vs, that Charity proceedeth from God, that hee that loueth is borne of God, and knoweth God, and that hee that loueth not, knoweth * 1.5 not God, for God is charity. For by this wee learne that God is the fountaine and spring of loue, and that his affection runneth into and spreadeth it selfe abroad in those parts of man, wherein the true knowledge of the Deity dwelleth.
In such manner that as the true apprehension of God, necessarily ingendreth in vs the loue of God; so consequently it followeth, that where there is no charity, there is no true knowledge of God. And therefore we may well say, that we loue God, according to the knowledge that wee haue of him, and of his benefits towards vs. As wee are taught that God loued vs, at such time as wee were his enemies, and dead by sinne, yea, and loued vs in such manner, that hee gaue his onely begotten Sonne, that whosoeuer be∣leeueth in him should not perish, but haue life euerlasting. Which maketh vs loue him: (as Saint Iohn saith,) That wee loue God, because hee first loued vs. And so, for that the more * 1.6 hee exhorteth vs to liue vprightly and holily; so much the more cause haue wee, to assure and comfort our selues in the loue which hee beareth vnto vs. For the interiour feeling of our loue towards God, is a certaine testimony vnto vs, that he loueth vs. As Iesus Christ by the signes of loue of the sinnefull woman, weeping at his feete, and washing them with her teares, shewed the Pharesies, that God loued that woman much, & that he had forgiuen her many sinnes. For as the sunne is the fountaine & the originall spring of all bodily light, and that without it, there should bee none, and where most light is, necessarily there is a greater participation of his radiant beames. So God is the beginning and fountaine of all * 1.7 charity, so that no creature can loue him well but by himselfe; & where he imparteth more abundance of the heate of his loue, there necessarily appeareth a greater reflection of loue towards the Deity: and further if God did not preuent man, with the sauour and sweete∣nesse of his loue, embracing him with the liuing flames of his Charity, there would bee nothing but a kinde of coldnesse in him, and no true knowledge of Gods benefits.
Let vs heere note the saying of an Infidel, that true amitie consisteth onely in willing, and not willing: so wee ought manifestly to shewe our loue towards GOD in con∣formitie * 1.8 and subiection to his will, in desiring to doe that which hee willeth vs to doe, and in hating that which displeaseth him. For the highest, the chiefest, and the most perfect degree of loue, is that which leadeth vs to the perfection of vertue, that maketh vs of men to become Angels, and that maketh vs Citizens of heauen, while wee are yet liuing here on earth. Therefore euery man ought to make account, that he hath so much, and so farre proceeded, and entered into the loue of God, and that hee shall haue so much the more peace and quietnesse of conscience, as hee is lesse in loue with himselfe, and neerer vnited vnto GOD, referring himselfe in all things, at all times, and in all pla∣ces to the will of GOD, to doe that which he commandeth, and to shunne that which he forbiddeth.
Touching the other point, of the loue of our neighbour: It is the most visible marke of the children of God, and the true disciples of Iesus Christ, and for that cause most re∣commended, throughout all the holy Scriptures. Specially, by our Lord Iesus Christ, when hee saith, I giue you a commandement, that is to say, whereon men ought to thinke continually, as if it were renewed euery houre: That you loue one another, as I haue loued you, to the end that you also should loue one another. By this shall all men know, that you are my disciples, if * 1.9 you haue loue one to another. To the same ende Saint Iohn saith, If wee loue one another, God dwel∣leth in vs, and his loue is perfect in vs. And Saint Paul, after he had exhorted the faithfull vn∣to * 1.10 all holinesse and righteousnesse, and specially to the obseruation of this commandement of God, To loue their neighbours as themselues, maketh this conclusion: Therefore loue is the fulfilling of the Law. Whereunto that also tendeth, which hee saith in an other place, * 1.11 That faith working by loue; is that which auaileth with Christ, and that without this diuine vertue, all other gifts and graces profit vs nothing. From whence we specially gather this doctrine, that none but those that are truely faithfull, are endued with charitie, because they only know God, by faith in his word; and loue him, and their neighbours in him, for the loue of him. For we must beleeue this diuine sentence, That if any man saith that hee loueth God, and hateth his brother, he is a lier. * 1.12
Thus you see how the loue of God, and of our neighbours, are inseparable things, to worke and fulfill all righteousnesse, by the bands of charitie.
Consequently, and without going from the matter which we handle, wee may euident∣ly prooue that duetie which God requiteth at our hands, towards our neighbours, by two naturall and iust rules, which necessarily follow the diuine precept, To loue our brother as our selues. The first, (which also was common among Infidels and Pagans) is, That we doe not to others, that which wee would not haue done vnto our selues. The second, con∣sisteth in that which Christ himselfe expressely commandeth, saying, Whatsoeuer you would * 1.13 haue men should doe vnto you, euen so doe you to them, for this is the Law and the Prophets. For the loue of our selues requireth, that wee doe not onely desire, that other men should not hurt, nor doe euill vnto vs, but also that they should doe vs good. Therefore as in one short and briefe sentence, God hath comprehended all that dutie, which wee are to shew one vnto another, that wee may liue together iustly, peaceably and happely: Saying, Loue thy neighbour as thy selfe; so to perfect all commentaries, or discourses that may bee made vpon this Christian pollicie, these two naturall rules shall suffice. That is, not to do that vnto another, which wee would not haue done vnto our selues: and to doe to others as wee would they should doe vnto vs Obseruing well these things, wee shall bee clothed with that charitie which Saint Paul calleth the band of perfection. For then there will not bee found among vs any iniurie, fraude, wrong, nor outrage: all ambition, pride, enuy, ha∣tred, * 1.14 euill speaking, and other such passions hurtfull to our neighbours would cease, and nothing should bee seene nor found among men, but vprightnesse: peace, concord, ami∣tie, and mutuall support and assistance one of another. As Saint Paul very well noteth all these excellent fruits of charitie, writing to the Corinthians. To the which also wee must * 1.15 referre that which Saint Peter saith, Exhorting all the faithfull to purifie their soules, in o∣beying the truth, through the Spirit, to loue brotherly without faining, louing one ano∣ther with a pure heart feruently. For as he saith in another place, Charitie couereth a multi∣tude of sinnes. * 1.16
Now if wee follow this doctrine of the holy Ghost, touching our dueties towards our neighbours, there will bee nothing to deare nor precious vnto vs, which wee will not bee ready to doe, giue, and bestowe, for the loue of them, no not our owne liues. Besides this, the zeale and feruencie of this Christian charitie, will make vs reiect and cast of all that, which by any meanes may coole, or slacken the same: as ingratitude, iniuries, ha∣tred, and all indignities that may bee vsed against our brethren. For if wee ought to loue all men, for the loue of God; If the image of our common Father and Creator, which they beare, obligeth and bindeth vs to procure vnto them all the good that wee can, and if they beeing our owne flesh, wee ought wholy to bend our selues to loue them: It fol∣loweth, that what indignity soeuer is in them, God ought not neuerthelesse to lose his right: his Image by that meanes is not defaced in them, and the coniunction which he hath set and placed betweene them and vs, still remaineth.
To this purpose let vs note and marke well, In the parable of the Samaritane which Iesus Christ teacheth vs, that euery man whom we know, or know not, a stranger, yea and our e∣nemies, (as the Samaritans and the Iewes were one vnto the other) is our neighbour, whom * 1.17 we ought to loue as our selues. As our Lord also correcting the pride and vaine glory of the Pharesies, declareth: saying, you haue heard that it hath bin sayd, Thou shalt loue thy neigh∣bour, * 1.18 and hate thine enemy, but I say vnto you, loue your enemies: which loue hee will not haue vs to shew in speech onelie, but in deed and in our works, in blessing them that curse vs doing good to them that hate vs, and praying for them that hurt and persecute vs. And as Saint Paul saith, (If thine enemy hunger, feede him, If he thirst giue him drinke, and sower shall bee * 1.19 children of our Father which is in heauen, that maketh his Sunne to rise, on the euill and the good. But to loue them that loue you, Publicans and sinners doe the same, saith the Lord. * 1.20
Among the testimonies and fruits of our Charitie, the good, helpe, and assistance that wee doe to the poore is one speciall thing. For wee should falsely bragge and boaste of the loue wee heare to our neighbours, if wee shew it not in our endeuours, to helpe and to doe good to those that are poore and needy. Whosoeuer hath this worlds Goods (saith Saint Iohn) and seeth his brother haue neede, and shutteth vp his compassion from him, how * 1.21 dwelleth the loue of God in him? Let vs not loue with words, and with tongue, but with the heart, and truely. Therefore it is written, that when the Apostles gaue Saint Paul the right hands of fellowshippe, they recommended no other thing vnto him, but onely that hee should remember the poore. Which hee also did, as hee witnesseth * 1.22 very well in his Epistles. Whereupon it is to bee noted, and specially marked, that the latter iudgement, and the sentence, which our Lord will then giue (of eternall bles∣sednesse or cursednesse) vnto man, shall be grounded vpon our dueties of charitie (or the neglect thereof) to the poore. That is it which wee call Almes; which word signifieth pittie and compassion. From whence wee learne, that the aide and assi∣stance * 1.23 which wee giue to those that are in want ought to proceede from the feeling that wee haue of their affliction. As Esay sheweth, saying, If thou powre out thy soule to the hungry, and refreshest the troubled soule, then shall thy light spring out in darkenesse, and thy * 1.24 darkenesse shall bee as the noone day. For by the first part of this sentence hee teacheth vs, That true Almes is as it were an opening and communication of the heart, by com∣passion feeling an others mans miserie.
And to that ende Saint Iohn prooueth, that there is no charity in him, that seeth his brothers neede and shutteth vp his compassion from him. Signifying by the word * 1.25 Compassion: the pittie and mercy wherewith euery man ought to be in wardly touched, for the pouertie of his neighbour, that hee might helpe him in necessitie. For it is most true, that the apprehension which wee haue to heare of the pittifull estate of our neigh∣bour, is of no such force to mooue our hearts, to pitie and compassion, as that which the sight thereof procureth. Therefore the faithfull ought to be carefull to visit the poore in their afflictions, to the ende that seeing with our eyes those that lie vpon strawe, that are sicke and naked, that shake for colde, that want breade, whole little children crie out for want of foode, and that are lodged in such places, wherein wee would heardly lay our dogges! such spectacles, I say, mooue the inward parts of our hearts to haue compassion of them, that are in such miserable state, and to helpe them with our meanes.
That is it which Christ teacheth vs, when hee would haue vs not onely to supply the want of the poore with meate, drinke, and clothes, but also to visite them, auouching that to bee done to himselfe, that wee shall haue done to the poore and needie. For thus hee saith, I was sicke, and you visited mee. And Saint Iames sayeth, Pure Religion, and vndefi∣led * 1.26 before God, euen the Father, is this, to visite the fatherlesse and widowes in their aduersities, to comfort them both by our wordes and our meanes, which giueth great force and effi∣cacie to the word: and to speake plainely, hee that helpeth not the poore, hauing meanes to doe it, is a murtherer. For as a man puts not out a lampe onely by blowing, but also by not putting more oyle vnto it: and as wee put out the fire, by not supplying it with wood, as well as by throwing water vpon it: and as in an extreame hote Summer, many hearbes drie, not onely by cutting, and pulling them vp, but also for want of wa∣tring: So wee take away the life of man, not onely by killing him with a sword, or by doing other violence vnto him, but also by denying and refusing to giue him that which hee needeth to sustaine his life, As Saint Ambrose saith, That not to * 1.27 giue the poore that which they want, is as much as to kill them: Then let vs beware of burying their liues in our chestes and coffers, with our riches. If GOD by his prouidence giues vs more riches, then hee giues to other men, it is not to that end that wee should deuoure and hide them in our chestes, but to serue him as Ministers and Stewards to nourish, and to mainetaine the poore: Which if wee neglect, their want, hunger, and nakednesse will crie vnto GOD, and accuse vs of ingratitude, and infidelitie: And hee as a iust Iudge, hearing their cryes, and therein beeing
dishonoured, will bee reuenged: for therein consisteth his glory, specially in this, that when wee supply the want of the members of his Sonne, Our charitie (saith the A∣postle) causeth thankes to be giuen to GOD, by them, acknowledging the care that he * 1.28 hath of them, in that he giueth meanes and will vnto others to supply their necessities.
To ende this discourse, seeing that the summe and effect of the Lawe of God, is charitie out of a pure heart, and of a good conscience, and of faith vnfained, (as Saint Paul saith, Let vs bee clothed with this precious heauenly gift, and with this supernatu∣rall vertue, which the eternall God our father distilleth into vs: that is, Charitie: That * 1.29 wee may be perfectly vnited and conioined vnto him, by loue, and by the same meanes to our neighbour, thereby to obtaine the perfection and beatitude, whereunto wee are called.
And seeing that the promises are the foundation of faith, let vs meditate vpon them touching this point, that wee may be assured, that Charitie hath a great recompence be∣fore God, that all the daies of our liues wee may reape greater aboundance of fruite, cal∣ling to minde this sentence of the Apostle, That hee which soweth sparingly, shall reape also * 1.30 sparingly, and hee that soweth liberally, shall reape also liberally. And that which Saint Au∣gustine saith, That the poore mans field is fertile, quickly yeelding, and in great aboun∣dance, that which was sowed therein. And to speake truth, it is a fatte ground, readie tilled and prepared by the Lord, to receiue our seed: therein is neither Ice, nor drinesse, Catterpiller nor Locust, Haile, nor Armies of Souldiers, that can hinder vs from reaping the happy haruest which shall continue with vs for euer. For giuing to the poore, we lend vnto * 1.31 the Lord (saith the wise man) because it is Christ which demandeth his benefits of vs, as hauing giuen them vnto vs, to vse and disose of them well, and yet in his great liberalitie, hee giueth himselfe as a pledge and surety vnto vs for them, with promise to restore them double vnto vs againe, and further to giue vs a great reward in heauen, for GOD ta∣keth pleasure in such sacrifices. Therefore While wee haue time let vs doe good to all men, but specially vnto them which are of the houshold of Faith. According to the Apostles counsell; * 1.32 for if to day wee bee rich, the next day wee may bee poore: for that fire, warre, theeues, and badde debters, may bee meanes to bereaue vs of our goods. If the husband man knew that an armie of men were comming, hee would carrie as much of his wheate as he could out of his barne into the towne, and leaue it there with some friend of his, to keepe it safe for him. But wee are sufficiently aduertised and forewarned of a thousand dangers which are as it were at our heeles, to make vs by death lose, or soone leaue our goods, which by consequence should bee lost to vs. Then let vs giue vnto the poore according to our abilities, before we lose them, and by that meanes wee shall carry them, or at the least some part of them, to heauen, by the hands of those that aske of vs for Gods sake. And if in this manner we giue him our riches in keeping, he will offer vs them againe, in the great day of his glory, with life and eternall ioy.
Rom. 8. •• Psal 14 & 54. 4
Rom. 6. 6.
Rom. 6. 19. & 8. 13. Col 3. 4. Matth. 16. 24.
Mat. 22. 37.
Ioh. 4. 7, 8.
Eph. 2. 4. Rom. 5. 8, Ioh. 3. 16. 1. Iohn 4. 19.
Luk. 7. 38. 47.
Cicero de amiciae.
Ioh. 13. 34. 35
1. Iohn 4. 12.
Rom. 13. 10. Gal. 5 6. 1. Cor. 13. 1.
1. Iohn 4. 2.
Matth. 7. 12.
Col. 3. 14.
1 Cor. 13 4. 1. Pet. 1. 22.
1 Pet 4. 8.
Luk. 10. 29.
Mat. 5. 43, 44.
Rom. 12. 20.
Math 5, 45. 40
Iohn 3. 17, 18
Gal 2, 9, 10. 2 Cor. 9. 9.
Matth. 25. 34.
Esay 58. 10.
1 Iohn 3. 17.
Matt. 25 36. Iames 1. 27
In Psal. Beati¦immacu.
2. Cor 9. 12,
1. Tim. 1. 5.
2. Cor 46. De Verb. Domini,
Prou. 14. 7.
Luke 6. 35. Heb 13. 16. Gal. 6. 10