A discourse upon I Peter IV., VIII wherein the power and efficacy of charity as it is a means to procure the pardon of sin is explained and vindicated / by John Whitefoot.

CHAP. I.

NOW the Text that I am treating of is an Exhortation to this most Di∣vine, most Christian, most Spiritual Vertue, emphatically expressed as a matter of grea∣test Concern. Above all things have fer∣vent Charity among your selves; And then urged with a strong argument or motive drawn from a special Effect and Consequent thereof, For Charity shall cover a multi∣tude of sins.

The Design of my present Discourse is chiefly upon this particular Argument or Motive; which being well understood, and firmly believed, may be enough to save me the labour of adding many more found in other Texts, some of which have been briefly touched in the foregoing Chapter, and all, or most of them amply set forth by others, especially by a late worthy Person in his excellent Sermon upon the Subject of Charity. Whereas that particular Argument which is alledged in this Text (though it may have been mentioned by others) hath not, to my knowledge, been so distinctly and

largely discussed, as the Weight and Effica∣cy of it seems to deserve. There being no argument or motive to the practice of this Vertue, more like to prevail with persons, sensible of the multitude and danger of their sins, than this, if it may be admitted in the Sense hereafter declared. For this is most notoriously known to have been the greatest, and most effectual Motive to that one common and eminent branch of this great Vertue, that hath in vulgar Speech monopolized the name of Charity, viz. that of Alms and Beneficence. This one simple Motive specified in this Text, hath (I believe) prevailed more to this effect in all parts of Christendom, with all sorts of Persons, in their life time, and at their death, than all the rest. And this especi∣ally with such People, as being much sen∣sible of their sins, have desired to verifie the truth of their Repentance, by bringing forth fruits worthy of it. Amongst which there is none to be compared to the works of Charity.

Though indeed there be many other Fruits worthy of repentance, in a just sense, but not equal to this. Such are all acts and works of extraordinary Devotion, all pra∣ctices

of Pennance and Mortification, which the Apostle calls judging of our selves, 1 Cor. 11.31. And Revenge, proceeding from a Godly sorrow, 2 Cor. 7.11. The Schoolmen from the Latine Fathers, especi∣ally St. Cyprian, express them by the word Satisfaction, an innocent word, if rightly interpreted. These are such as do chiefly consist in Fasting, Watching, and Afflict∣ing the body by abstinence from lawfull In∣joyments, with various expressions of pe∣netential Sorrows for sin, and Subjugation of carnal lusts: which the A∣postle calls keeping under the Body, and bringing it under subjection, 1 Cor. 9.27. Not sparing the Body, Col 2.23. Bodily Ex∣ercise he calls it elsewhere, and acknowledges it to be profita∣ble, though but a little in com∣parison of true Godliness, 1 Tim. 4.8. Hereunto belongs all that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hard usage of the Body, practised by the Asceticks in the ancient Church, especially in the East, where the severities of Mona∣stick Life began, and most prevailed, in their course Diet, hard Lodging, and Clo∣thing of Sackcloth and Haircloth. The

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Humicubation, lying upon the ground, &c. which things have been over∣acted, and still are in the Greek and Roman Churches.

These things being cleared from that Superstition, which they are liable to, in the kinds and measures of them, as also from such Hypocrisie as was practised by the Pha∣risees, and is notorious in the later Ages of the Church, are not to be rejected, or de∣nied to be proper and reasonable fruits and testimonies of Repentance, as exercise of Self discipline, and judging our selves that we may not be judged, 1 Cor. 11.31.

There are a multitude of Texts in the Old Testament, wherein such Afflicting of our selves, in testimony of repentance, are not on∣ly approved, but expresly enjoyned by God himself, as may be seen in the Texts quoted in the Margin, & many others that might be ad∣ded. And that this was no point of meer Jewish and Ceremonial Discipline, may be confirmed from the Ex∣amples before quoted, particularly from St. Paul, in his own practice, and the approba∣tion of it in the Corinthians, and the express precept of St.

James, Cap. 4.9. Be afflicted, and mourn, and weep. Such affliction, as naturally a∣greeable to the affection of Sorrow, whiles we are mixt Creatures, consisting of Body as well as Soul, may be either imposed for satisfaction of Scandal, and testimony of Repentance, or voluntarily undertaken and practised by true Penitents to express, be∣fore God, their Humiliation and Godly sorrow.

But none of these things are in their kind such worthy fruits of Repentance, or so acceptable to God, as the special exer∣cises of Charity: Because none of them have any such intrinsick Goodness in them, as is opposite to the Evil repented of, or can be reasonably presumed to balance it, none so available as Charity for the remis∣sion or expiation of the sin (pardon that Word for the present, which I shall inter∣pret afterward in such a Sense, as will ap∣pear to be nothing prejudicial to the Expi∣ation by the Blood of Christ.) Charity is ••herefore most acceptable to God, because most beneficial to Men, and most agreeable to his own natural and essential Goodness. Therefore doth God prefer Mercy, which ••s but a branch of Charity, before Sacrifice

and all manner of outward Worship, not Ceremonial only, but also Moral and Na∣tural, as of Prayers and Praises. Vid. Isa. 1. v. 11. to the 19. To relieve the oppres∣sed, to judge the fatherless, and to plead for the widow, are named for things so ac∣ceptable and prevalent with God, that he promiseth an intire pardon of the grossest sins, to all them that joyn these things with the Essential duties of Repentance, expressed ver. 16.

Wash ye, make ye clean, put away the evil of your doings from be∣fore mine Eyes, cease to do evil, learn to do well, seek Judgment, relieve the Op∣pressed, judge the Fatherless, plead for the Widow; Come now let us reason to∣gether, saith the Lord, though your sins be as scarlet, they shall be white as snow, though they be like crimson, they shall be as wooll;

that is, the deepest dye and stain of them shall be quite taken out. But of this more hereafter.

Come we now to the express Doctrine o•• the Apostle in the words of the Text Charity doth, will, or shall cover a multi∣tude of sins. Such a variation of Lection i•• found in the Greek Text, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 aliàs 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but the difference is not considerable.

Now concerning the nature of Charity, with the Extent and various Effects thereof. Though I might presume them to be so well known to any Reader, that will be capable of understanding the future Dis∣course, (designed to be as plain as I am able to make it) as makes it unnecessary to give any large Description thereof, yet do I not judge it altogether needless to give any Account at all of it.

Briefly then, Charity, or Love relating to our Neighbour (as by the express words of the Text it doth) is not to be confined to that one eminent Branch thereof, which consists only in Alms, or works of Benefi∣cence, because these are things, which pos∣sibly may be done without any true Chari∣ty, as the Apostle saith, 1 Cor. 13.8. Though I give all my goods to feed the Poor, and have not Charity (which Supposition were absurd, if it were simply impossible) it profiteth me nothing. Vain-glory, carnal and worldly Ends and Interest, may utterly de∣stroy the notion and vertue of Charity in such Works. And 'tis possible for a man to exercise some acts of pretended Charity, to such ends as are utterly repugnant to the Nature of it, as when they are done of

purpose to corrupt the Minds and Manners of them, upon whom they are bestowed, to entice them to Iniquity, and to serve the ends of the Donor, to the prejudice of the Receiver.

And where none of these things are de∣signed, a man may yet be otherwise as de∣stitute of true Charity, as the Devil is, and as much tainted with those Viciosities, that are most contrary to it; Malice, Envy, Pride, Cruelty, &c. and yet seem to be Charita∣ble in his Alms. On the contrary, a true and acceptable Charity may exist without them: I mean without the outward Works, and that only in case of Inability to afford them, or want of Objects to receive them; for otherwise the Disposition and Prepara∣tion of mind to afford them according to Ability, and opportunity, is in separable from any true and real Charity.

This possible Mistake, grounded upon a vulgar use of the Word, being prevented, I say, That Charity in the due extent of its Notion comprehends all the Good, and ex∣cludes all the Evil that our Neighbour is capable of receiving from us; or that we are capable of intending or extending to him. Charity signifies all the benefit that is rea∣sonably

desirable from one Man to another. All that can profit or reasonably please him, all that can any way better his Condi∣tion, present or future: The Acts of it are as various and numerous, as are the needs, or capacities of advantage and benefit by our Neighbour in a∣ny kind. To conclude, Charity imports an aversion or declining of all manner of Evil to him in Thought, Word or Deed, all Mis∣affection to him, all Mispeaking of him, or to him, and all Misdoing. And not only all sorts of Injuries, but all Unkindnesses, inward of will and affections, and outward of words, actions and gestures.

He that desires any more Particular Cha∣racter of this Vertue, may find it set forth in that known Chapter of S^t Pauls first Epistle to the Corinthians, Chap. 13. And all that most exactly abridged by that General Precept of our Saviour, of doing to others as we would be done to: only the word do, is therein to be extended as well to thoughts, and words, as to any sort of outward actions: agreeable to the com∣mon use of the same word in our Lan∣guage, applied to thoughts and words, as well as deeds, whilst we say, we do

think, and we do Love, and we do speak. Col. 3.17. Whatever ye do in word, or deed do all in the name of the Lord Jesus, &c. In∣deed thoughts and words are the most Peculiar of Humane Acts. This Precept, I say, in the due extent of it, rightly in∣terpreted, by the Rules and Measures of a reasonable will (which only can be under∣stood in the sentence) is the most Perfect Rule of Humane Equity, that can be gi∣ven in words, comprehending also the ut∣most Perfection of Christian Charity.

Having now premised this brief De∣scription of the Vertue of Charity, I come to the Particular Argument, or Motive, whereby it is urged by the Apostle in this Text. Charity shall cover a multitude of sins. And here I am to speak by way of Explication and Confirmation.

By way of Explication, I shall make these three Inquiries,

First, Whose sins they are which the Apostle means will be covered by Charity?

Secondly, What's meant by the cover∣ing of sins?

Thirdly, What sort of sins will be co∣vered by Charity, and under what Li∣mitations?

After I shall have given a Competent Explication of the Proposition, in the re∣solution of these Questions, I shall Confirm the General Doctrine from other Texts of Scripture, with some Allegations of Rea∣son, and then answer some Objections, like to be made against that Interpretation of the Text, which I shall pitch upon, and against the General Doctrine there∣by asserted.

Notes

• Dr. Is Barrow.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Lev. 16.29, 31. cap. 23.27, 32. Numb 29.7. Ezr. 8.21. Isa. 58.3.
• 2 Cor. 7.17.
• Rom. 13.10.