will not avail toward effectual observance of it if its measure be not fixed 4. Indeed the Law otherwise understood will rather be apt to misguide than to direct us inducing us to apprehend that we shall satisfie its intent and sufficiently discharge our duty by practising charity in any low degree or mean instance Also 5. The former sense which is unquestionable doth infer and establish this because similitude of love morally speaking cannot consist with inequality thereof for if in considerable degrees we love our selves more than others assuredly we shall fail both in exerting such internal acts of affection and in performing such external offices of kindness toward them as we do exert and perform in regard to our selves whence this Law taken meerly as a Rule demanding a confused and imperfect similitude of practice will have no clear obligation or certain efficacy 6. But farther to assure this exposition I shall declare that the Duty thus interpreted is agreeable to reason and may justly be required of us upon considerations which together will serve to press the observance of it according to such measure 1. It is reasonable that we should thus love our neighbour as our selves because he is as our selves or really in all considerable respects the same with us We concur with him in all that is necessary substantial and stable we differ from him onely in things contingent circumstantial and variable in the which of course or by chance we are liable in a small time as much to differ from our selves in such respects we are not the same to day that we were yesterday and shall be to morrow for we shift our circumstances as we do our cloaths our bodies are in continual flux and our souls do much conform to their alteration our temper and complexion do vary with our air our diet our conversation our fortunes our age our parts grow and decay our principles and judgments our affections and desires are never fixed and seldom rest long in the same place all our outward state doth easily change face so that if we consider the same person in youth and in age in health and in sickness in prosperity and in distress may we not say quantùm mutatus ab illo how quite another man is he grown Yet shall a man for such alterations surcease or abate his love to himself why then in regard to the like differences shall we less affect our neighbour who is endowed with that common nature which alone through all those vicissitudes sticketh fast in us who is the most express image of us or rather a copy drawn by the same hand of the same orginal another self attired in a divers garb of circumstances do we not so far as we despise or disaffect him by consequence slight or hate our selves seeing except bare personality or I know not what metaphysical identity there is nothing in him different from what is or what may be in us 2. It is just that we should love our neighbour equally with our selves because he really no less deserveth love or because upon a fair judgment he will appear equally amiable justice is impartial and regardeth things as they are in themselves abstracting from their relation to this or that person whence if our neighbour seem worthy of affection no less than we it demandeth that accordingly we should love him no less And what ground can there be of loving our selves which may not as well be found in others is it endowments of nature is it accomplishments of knowledge is it ornaments of vertue is it accoustrements of fortune but is not our neighbour possessed of the same is he not at least capable of them the collation and acquist of them depending on the same arbitrary bounty of God or upon faculties and means commonly dispensed to all May not any man at least be as wise and as good as we why then should we not esteem why not affect him as much doth relation to us alter the case is self as self lovely or valuable doth that respect lend any worth or price to things Likewise what more can justice find in our neighbour to obstruct or depress our love than it may observe in our selves hath he greater infirmities or defects is he more liable to errours and miscarriages is he guilty of worse faults than we If without arrogance and vinity we cannot affirm this then are we as unworthy of love as he can be an◠refusing any degree thereof to him w◠may as reasonably withdraw the sam◠from our selves 3. It is fit that we should be obliged to love our neighbour equally with ou◠selves because all charity beneath self love is defective and all self-self-love abov◠charity is excessive It is an imperfect charity which dote not respect our neighbour according to his utmost merit and worth which dote not heartily desire his good which dote not earnestly promote his advantage i◠every kind according to our ability an◠opportunity and what beyond this can we do for our selves If in kind or degree we transcend this it is not vertuous love or true friendship to our selves but a vain fondness or perverse dotage proceeding from inordinate dispositions of soul grounded on foolish conceits begetting foul qualities and practises envy strife ambition avarice and the like 4. Equity requireth that we should love our neighbour to this degree because we are apt to claime the same measure of love from others no mean respect or slight affection will satisfie us we cannot brook the least disregard or coldness to love us a little is all one to us as not to love us at all it is therefore equitable that we should be engaged to the same height of charity toward others otherwise we should be allowed in our dealings to use double weights and measures which is plain iniquity what indeed can be more ridiculously absurd than that we should pretend to receive that from others which we are not disposed to yield to them upon the same ground and title 5. It is needfull that so great a charity should be prescribed because none inferiour thereto will reach divers weighty ends designed in this Law namely the general convenience and comfort of our lives in mutual society and entercourse for if in considerable degree we do affect our selves beyond others we shall be continually bickering and clashing with them about points of interest and credit scrambling with them for what may be had and clambering to get over them in power and dignity whence all the passions annoying our souls and all the mischiefs disturbing our lives must needs ensue 6. That entire love which we owe to God our Creatour and to Christ our Redeemer doth exact from us no less a measure of Charity than this for seeing they have so clearly demonstrated themselves to bear an immense love to men and have charged us therein to imitate them it becometh us in conformity in duty in gratitude to them to bear
ISAACUS BARROW S.T.P. REG. MATI. A SACRIS COLL. S.S. TRINI CANTAB PRAEFEC NEC NON ACAD EIUSDEM PROCANC 1676. OF THE LOVE of GOD AND OUR NEIGHBOUR In Several SERMONS By ISAAC BARROW D. D. Late Master of Trinity College in Cambridge and one of His MAJESTY'S Chaplains in Ordinary The Third Volume LONDON Printed by Miles Flesher for Brabazon Aylmer at the Three Pigeons over against the Royal Exchange in Cornhill 1680. TO The Right Honourable HENEAGE Lord FINCH Baron of DAVENTRY Lord High CHANCELLOUR OF ENGLAND AND One of His MAJESTY'S most Honourable Privy Council THOMAS BARROW the Authour's Father Humbly Dedicateth these SERMONS THE CONTENTS SERMON I and II. S. Matthew 22. 37. Iesus said unto him Thou shalt love the Lord thy God with all thy heart SERMON III and IV. S. Matthew 22. 39. And the Second is like unto it Thou shalt love thy neighbour as thy self SERMON V. Ephesians 5. 2. And walk in love SERMON VI. Hebrews 10. 24. Let us consider one another to provoke unto love and to good works SERMON VII and VIII Romans 12. 18. If it be possible as much as lieth in you live peaceably with all men The First Sermon MATT. 22. 37. Jesus said unto him Thou shalt love the Lord thy God with all thy heart THIS Text is produced by our Saviour out of Moses his Law in answer to a question wherewith a learned Pharisee thought to pose or puzzle him the question was which was the great and first commandment in the Law a question which it seems had been examined and determined among the Doctours in the Schools of those days for in Saint Luke to the like question intimated by our Saviour another Lawyer readily yields the same answer and is therefore commended by our Saviour with a rectè respondisti thou hast answered rightly so that had our Saviour answered otherwise he had we may suppose been taxed of ignorance and unskilfulness perhaps also of errour and heterodoxie to convict him of which seems to have been the design of this Jewish trier or tempter for he is said to ask 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trying or tempting him But our Saviour defeats his captious intent by answering not onely according to truth and the reason of the thing but agreeably to the doctrine then current and as the Lawyer himself out of his memory and learning would have resolved it and no wonder since common sense dictates that the Law enjoyning sincere and entire love toward God is necessarily the first and chief or the most fundamental Law of all Religion for that whosoever doth believe the being of God according to the most common notion that Name bears must needs discern himself obliged first and chiefly to perform those acts of mind and will toward him which most true and earnest love do imply different expressions of love may be prescribed peculiar grounds of love may be declared in several ways of Religion but in the general and main substance of the duty all will conspire all will acknowledge readily that it is love we chiefly owe to God the duty which he may most justly require of us and which will be most acceptable to him It was then indeed the great commandment of the old or rather of the young and less perfect Religion of the Jews and it is no less of the more adult and improved Religion which the Son of God did institute and teach the difference onely is that Christianity declares more fully how we should exercise it and more highly engages us to observe it requires more proper and more substantial expressions thereof extends our obligation as to the matter and intends it as to the degree thereof for as it represents Almighty God in his nature and in his doings more lovely than any other way of Religion either natural or instituted hath done or could doe so it proportionably raises our obligation to love him it is as S. Paul speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last drift or the supreme pitch of the Evangelical profession and institution to Love to love God first and then our neighbour out of a pure heart and good conscience and faith unfeigned it is the bond or knot of that perfection which the Gospel injoins us to aspire to 't is the first and principall of those goodly fruits which the Holy Spirit of Christ produceth in good Christians It is therefore plainly with us also the great Commandment and chief Duty chiefly great in its extent in its worth in its efficacy and influence most great it is in that it doth eminently at least or virtually contain all other Laws and Duties of Piety they being all as Branches making up its Body or growing out of it as their Root Saint Paul saith of the love toward our neighbour that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a full performance of the laws concerning him and that all commandments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are recapitulated or summ'd up in this one saying Thou shalt love thy neighbour as thy self and by like or greater reason are all the Duties of Piety comprised in the Love of God which is the chief of those two hinges upon which as our Saviour here subjoins the whole law and the prophets do hang. So great is this Duty in extent and it is no less in proper worth both as it immediately respects the most excellent and most necessary performances of Duty employing our highest faculties in their best operations and as it imparts vertue and value to all other acts of Duty for no Sacrifice is acceptable which is not kindled by this heavenly Fire no Offering sweet and pure which is not seasoned by this holy Salt no Action is truly good or commendable which is not conjoined with or doth not proceed from the Love of God that is not performed with a design to please God or at least with an opinion that we shall do so thereby If a man perform any good work not out of love to God but from any other principle or for any other design to please himself or others to get honour or gain thereby how can it be acceptable to God to whom it hath not any due regard And what action hath it for its principle or its ingredient becomes sanctified thereby in great measure pleasing and acceptable to God such is the worth and value thereof It is also the great Commandment for efficacy and influence being naturally productive of Obedience to all other Commandments especially of the most genuine and sincere Obedience no other principle being in force and activity comparable thereto fear may drive to a complyance with some and hope may draw to an observance of others but it is Love that with a kind of willing constraint and kindly violence carries on cheerfully vigorously and swiftly to the performance of all God's Commandments If any man loves me saith our Saviour he will keep my word to keep
direct our eyes and settle our affections upon somewhat more excellent in it self or more beneficial to us that seems better to deserve our regard and more able to supply our defects And if all other things about us appear alike deformed and deficient unworthy our affection and unable to satisfie our desires then may we be disposed to seek to find to fasten and repose our soul upon the onely proper object of our love in whom we shall obtain all that we need infallible wisedom to guide us omnipotent strength to help us infinite goodness for us to admire and enjoy These are the chief Obstacles the removing of which conduce to the begetting and increasing the love of God in us A soul so cleansed from love to bad and filthy things so emptied of affection to vain and unprofitable things so opened and dilated by excluding all conceit of all confidence in its self is a vessel proper for the divine love to be infused into into so large and pure a vacuity as finer substances are apt to flow of themselves into spaces void of grosser matter that free and movable Spirit of divine grace will be ready to succeed and therein to disperse it self As all other things in nature the cloggs being removed which hinder them do presently tend with all their force to the place of their rest and well being so would it seems our souls being loosed from baser affections obstructing them willingly incline toward God the natural centre as it were and bosome of their affection would resume as Origen speaks that natural philtre that intrinsick spring or incentive of love which all creatures have toward their creatour especially if to these we add those positive Instruments which are more immediately and directly subservient to the production of this love they are these 1. Attentive consideration of the divine Perfections with endeavour to obtain a right and clear apprehension of them 2. The consideration of God's Works and Actions his works and actions of nature of providence of grace 3. Serious regard and reflection upon the peculiar Benefits by the divine Goodness vouchsafed to our selves 4. An earnest resolution and endeavour to perform God's Commandments although upon inferiour considerations of reason upon hope fear desire to attain the benefits of Obedience to shun the mischiefs from Sin 5. Assiduous Prayer to Almighty God that he in mercy would please to bestow his love upon us and by his Grace to work it in us But I must forbear the prosecution of these things rather than farther trespass upon your patience Let us conclude all with a good Collect sometimes used by our Church O Lord who hast taught us that all our doings without charity are nothing worth send thy Holy Ghost and pour into our hearts that most excellent gift of charity the very bond of peace and of all vertues without which whosoever liveth is counted dead before thee Grant this for thine onely Son Jesus Christ his sake Amen The Second Sermon MATT. 22. 37. Jesus said unto him Thou shalt love the Lord thy God with all thy heart WHich is the great Commandment was the question in answer whereto our Saviour returns this Text and that with highest reason discernible by every man for that of necessity the love of God is the principal duty we owe unto him the great duty indeed as being largest in extent and comprehending in a manner all other duties of piety as that which exceeds in proper worth and dignity employing the noblest faculties of our souls in their best operations upon the most excellent object as that which communicates vertue unto and hath a special influence upon all other duties in fine as that which is the sum the soul the spring of all other duties in discoursing whereupon I did formerly propound this method first to declare the nature thereof then to shew some means apt to beget and improve that excellent vertue in us lastly to propose some inducements to the practice thereof The first part I endeavoured to perform by describing it according to its essential properties common to love in general and more particularly to this of duly esteeming God of desiring according as we are capable to possess and enjoy him of receiving delight and satisfaction in the enjoyment of him of feeling displeasure in being deprived hereof of bearing good will unto him expressed by endeavours to please him by delighting in the advancement of his glory by grieving when he is disserved or dishonoured The next part I also entred upon and offered to consideration those means which serve chiefly to remove the impediments of our love to God which were 1. The suppressing all affections opposite to this all perverse and corrupt all unrighteous and unholy desires 2. The restraining or keeping within bounds of moderation our affections toward other things even in their nature innocent or indifferent 3. The freeing our hearts from immoderate affection toward our selves from all conceit of and confidence in any qualities or abilities of our own the diligent use of which means I did suppose would conduce much to the production and increase of divine love within us To them I shall now proceed to subjoin other Instruments more immediately and directly subservient to the same purpose whereof the first is 1. Attentive consideration upon the divine Perfections with endeavour to obtain a right and clear apprehension of them as counterfeit worth and beauty receive advantage by distance and darkness so real excellency si propius stes Te capiet magis the greater light you view it in the nearer you approach it the more strictly you examine it the more you will approve and like it so the more we think of God the better we know him the fuller and clearer conceptions we have of him the more we shall be apt to esteem and desire him the more excellent in himself the more beneficial to us he will appear Hence is the knowledge of God represented in holy Writ not onely as a main instrument of Religion but as an essential character thereof as equivalent to the being well affected toward God O continue saith the Psalmist thy loving kindness unto them that know thee that is to all religious people And This saith our Saviour is life eternal to know thee the onely true God and Jesus Christ whom thou hast sent knowledge of them implying all good affections toward them as on the other side ignorance of God denotes disaffection or want of affection toward God Now the sons of Eli 't is said were sons of Belial they knew not the Lord And He that loveth not saith Saint John doth not know God the want of love to God is an evident sign a natural effect of ignorance concerning him indeed considering the nature of our mind and its ordinary method of operation it seems impossible that such perfection discerned should not beget answerable reverence and
Family But now such distinctions of men being voided and that wall of partition demolished all the world is become one people subject to the Laws of one common Lord and capable of the mercies purchased by one Redeemer God's love to mankind did move him to send our Lord into the world to assume humane nature and therein to become a Mediatour between God and Men. Our Lord's kindness to all his brethren disposed him to undertake their salvation and to expiate their sins and to taste death for every man the effect whereof is an universal reconciliation of God to the world and an union of men together Now the bloud of Christ hath cemented mankind the favour of God embracing all hath approximated and combined all together so that now every man is our brother not onely by nature as derived from the same stock but by grace as partaker of the common redemption Now God desiring the salvation of all men and inviting all men to mercy our duty must be coextended with God's grace and our charity must follow that of our Saviour We are therefore now to all men that which one Jew was to another yea more than such our Christianity having induced much higher obligations stricter alliances and stronger endearments than were those whereby Judaism did engage its followers to mutual amity The duties of common humanity to which our natural frame and sense do incline us which Philosophy recommendeth and natural Religion doth prescribe being grounded upon our community of nature and cognation of bloud upon apparent equity upon general convenience and utility our Religion doth not onely enforce and confirm but enhance and improve superadding higher instances and faster tyes of spiritual relation reaching in a sort to all men as being in duty in design in remote capacity our spiritual brethren but in especial manner to all Christians who actually are fellow members of the same holy fraternity contracted by spiritual regeneration from one heavenly seed supported by a common faith and hope strengthened by communion in acts of devotion and charity Hereon therefore are grounded those Evangelical commands explicatory of this Law as it now standeth in force that as we have opportunity we should do good unto all men especially unto them who are of the houshold of faith that we should abound in love one toward another and towards all men that we should glorifie God in our professed subjection unto the Gospel of Christ by liberally distributing to the Saints and to all men that we should follow peace with all men should be patient toward all men and gentle toward all men and shew all meekness toward all men and ever follow that which is good both among our selves and to all men that we should make supplications intercessions and thanksgivings for all men especially for all Saints or all our fellow-Christians and express moderation or ingenuity to all men Such is the Object of our Charity and thus did our Lord himself expound it when by a Jewish Lawyer being put to resolve this question And who is my neighbour he did propound a case or history whereby he did extort from that Rabbi this confession that even a Samaritan discharging a notable office of humanity and mercy to a Jew did thereby most truly approve himself a good neighbour to him and consequently that reciprocal performances of such offices were due from a Jew to a Samaritan whence it might appear that this relation of neighbourhood is universal and unlimited So much for the Object II. As for the Qualification annexed and couched in those words as thy self that as I conceive may import both a Rule declaring the Nature and a Measure determining the Quantity of that Love which is due from us to our neighbour the comparative term As implying both Conformity or Similitude and Commensuration or Equality 1. Loving our neighbour as our selves doth import a Rule directing what kind of love we should bear and exercise toward him or informing us that our charity doth consist in having the same affections of soul and in performing the same acts of beneficence toward him as we are ready by inclination as we are wont in practice to have or to perform toward our selves with full approbation of our judgment and conscience apprehending it just and reasonable so to doe We cannot indeed better understand the nature of this duty than by reflecting on the motions of our own heart and observing the course of our demeanour toward our selves for thence infallibly we may be assured how we should stand affected and how we should behave our selves toward others This is a peculiar advantage of this Rule inferring the excellent wisedom and goodness of him who framed it that by it very easily and certainly we may discern all the specialties of our duty without looking abroad or having recourse to external instruction so that by it we may be perfect Law-givers and skilfull Judges and faithfull Monitours to our selves of what in any case we should do for every one by internal experience knoweth what it is to love himself every one is conscious how he useth to treat himself each one consequently can prescribe and decide for himself what he ought to doe toward his neighbour so that we are not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taught of God as the Apostle saith to love one another but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taught of our selves how to exercise that duty whence our Lord otherwhere doth propose the Law of charity in these terms Whatsoever ye would that men should doe unto you doe ye even so unto them for this is the law and the prophets that is unto this Rule all the special precepts of charity proposed in Holy Scripture may be reduced Wherefore for information concerning our duty in each case and circumstance we need onely thus to consult and interrogate our selves hence forming resolutions concerning our practice Do we not much esteem and set by our selves do we not strive to maintain in our minds a good opinion of our selves can any mischances befalling us any defects observable in us any faults committed by us induce us to slight or despise our selves this may teach us what regard and value we should ever preserve for our neighbour Do we not sincerely and earnestly desire our own welfare and advantage in every kind do we not heartily wish good success to our own designs and undertakings are we unconcerned or coldly affected in any case touching our own safety our estate our credit our satisfaction or pleasure do we not especially if we rightly understand our selves desire the health and happiness of our souls this doth inform us what we should wish and covet for our neighbour Have we not a sensible delight and complacency in our own prosperity do we ever repine at any advantages accruing
to our person or condition are we not extreamly glad to find our selves thriving and flourishing in wealth in reputation in any accommodation or ornament of our state especially if we be sober and wise doth not our spiritual proficiency and improvement in vertue yield joyous satisfaction to us are we not much comforted in apprehending our selves to proceed in a hopefull way toward everlasting felicity this may instruct us what content we should feel in our neighbours prosperity both temporal and spiritual Do we not seriously grieve at our own disasters and disappointments are we not in sad dumps whenever we incur any dammage or disgrace do not our diseases and pains sorely afflict us do we not pity and bemoan our selves in any want calamity or distress can we especially if we are our selves without grievous displeasure apprehend our selves enslaved to Sin and Satan destitute of God's favour exposed to endless misery hence may we learn how we should condole and commiserate the misfortunes of our neighbour Do we not eagerly prosecute our own concerns do we not with huge vigour and industry strive to acquire all conveniencies and comforts to our selves to rid our selves of all wants and molestations is our solicitous care or painfull endeavour ever wanting toward the support and succour of our selves in any of our needs are we satisfied in meerly wishing our selves well are we not also busie and active in procuring what we affect especially if we are well advised do we not effectually provide for the weal of our soul and supply of our spiritual necessities labouring to rescue our selves from ignorance and errour from the tyranny of sin from the torture of a bad conscience from the danger of hell this sheweth how ready we should be really to further our neighbours good ministring to him all kinds of assistance and relief sutable to his needs both corporal and spiritual Are we so proud or nice that we disdain to yield attendance or service needfull for our own sustenance or convenience do we not indeed gladly perform the meanest and most sordid offices for our selves this declareth how condescensive we should be in helping our neighbour how ready even to wash his feet when occasion doth require Do we love to vex our selves or cross our own humour do we not rather seek by all means to please and gratifie our selves this may warn us how innocent and inoffensive how compliant and complacent we should be in our behaviour toward others endeavouring to please them in all things especially for their good to edification Are we easily angry with our selves do we retain implacable grudges against our selves or do we execute upon our selves mischievous revenge are we not rather very meek and patient toward our selves mildly comporting with our own great weaknesses our troublesome humours our impertinencies and follies readily forgiving our selves the most heinous offences neglects affronts injuries and outrages committed by us against our own interest honour and welfare hence may we derive lessons of meekness and patience to be exercised toward our neighbour in bearing his infirmities and miscarriages in remitting any wrongs or discourtesies received from him Are we apt to be rude in our deportment harsh in our language or rigorous in our dealing toward our selves do we not rather in word and deed treat our selves very softly very indulgently Do we use to pry for faults or to pick quarrels with our selves to carp at any thing said or done by us rashly or upon slight grounds to charge blame on our selves to lay heavy censures on our actions to make foul constructions of our words to blazon our defects or aggravate our failings do we not rather connive at and conceal our blemishes do we not excuse and extenuate our own crimes Can we find in our hearts to frame virulent invectives or to dart bitter taunts and scoffs against our selves to murther our own credit by slander to blast it by detraction to maim it by reproach to prostitute it to be deflowred by jeering and scurrilous abuse are we not rather very jealous of our reputation and studious to preserve it as a precious ornament a main fence an usefull instrument of our welfare Do we delight to report or like to hear ill stories of our selves do we not rather endeavour all we can to stifle them to tie the tongues and stop the ears of men against them hence may we be acquainted how civil and courteous in our behaviour How fair and ingenuous in our dealing how candid and mild in our judgment or censure we should be toward our neigbour how very tender and carefull we should be of any wise wronging or hurting his fame Thus reflecting on our selves and making our practice toward our selves the pattern of our dealing with others we shall not fail to discharge what is prescribed to us in this Law and so we have here a Rule of Charity But farther 2. Loving our neighbour as our selves doth also import the Measure of our love toward him that it should be commensurate and equal in degree to that love which we bear and exercise toward our selves Saint Peter once and again doth exhort us to love one another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an outstretched affection and how far that affection should be stretched we are here informed even that it should reach the farthest that can be or to a parity with that intense love which we do bear in heart and express in performance toward our selves so that we do either bring down our self-love to such a moderation or raise up our charity to such a fervency that both come to be adjusted in the same even level this is that pitch at which we should aim and aspire this is that perfection of charity which our Lord recommendeth to us in that injunction Be perfect even as your father in heaven is perfect That this sense of the words is included yea chiefly intended divers reasons will evince For 1. The most natural signification and common use of the phrase doth import thus much and any one at first hearing would so understand the words 2. It appeareth by comparing this Precept with that to which it is annexed of loving God with all our heart and all our soul which manifestly designeth the quantity and degree of that love consequently the like determination is intended in this Precept which is expressed to resemble that or designed in like manner to qualifie and bound our duty toward our neighbour 3. If the Law doth not signifie thus much it doth hardly signifie any thing not at least any thing of direction or use to us for no man is ignorant that he is obliged to love his neighbour but how far that love must extend is the point wherein most of us do need to be resolved and without satisfaction in which we shall hardly do any thing for as he that oweth money will not pay except he can tell how much it is so to know the Duty
hazards when they endured such hardships not onely for them but from them being requited with hatred and misusage for endeavouring to reclaim them from sin and stop them from ruine May not the Holy Apostles seem to have loved mankind beyond themselves when for its instruction and reformation for reconciling it to God and procuring its salvation they gladly did undertake and undergo so many rough difficulties so many formidable dangers such irksome pains and troubles such extream wants and losses such grievous ignominies and disgraces slighting all concerns of their own and reliquishing whatever was most dear to them their safety their liberty their ease their estate their reputation their pleasure their very bloud and breath for the welfare of others even of those who did spitefully maligne and cruelly abuse them Survey but the Life of one among them mark the wearisome travels he underwent over all the earth the solicitous cares which did possess his mind for all the Churches the continual toils and drudgeries sustained by him in preaching by word and writing in visiting in admonishing in all pastoral employments the imprisonments the stripes the reproaches the oppositions and persecutions of every kind and from all sorts of people which he suffered the pinching wants the desperate hazards the lamentable distresses with the which he did ever conflict peruse those black catalogues of his afflictions registred by himself then tell me how much his charity was inferiour to his self-love did not at least the one vie with the other when he for the benefit of his disciples was content to be absent from the Lord or suspended from a certain fruition of glorious beatitude resting in this uncomfortable state in this fleshly tabernacle wherein he groaned being burthened and longing for enlargement did he not somewhat beyond himself love those men for whose salvation he wished himself accursed from Christ or debarred from the assured enjoyment of eternal felicity those very men by whom he had been stoned had been scourged had been often beaten to extremity from whom he had received manifold indignities and outrages Did not they love their neighbours as themselves who sold their possessions and distributed the prices of them for relief of their indigent brethren did not most of the ancient Saints and Fathers mount near the top of this duty of whom it is by unquestionable records testified that they did freely bestow all their private estate and substance on the poor devoting themselves to the service of God and edification of his people Finally Did not our Lord himself in our nature exemplifie this Duty yea by his Practice far out-doe his Precept for He who from the brightest glories from the immense riches from the ineffable joys and felicities of his celestial Kingdom did willingly stoop down to assume the garb of a servant to be cloathed with the infirmities of flesh to become a man of sorrow and acquainted with grief He who for our sake vouchsafed to live in extream penury and disgrace to feel hard want sore travel bitter persecution most grievous shame and anguish He who not onely did contentedly bear but purposely did chuse to be accused to be slandered to be reviled to be mocked to be tortured to pour forth his heart-bloud upon a cross for the sake of an unprofitable an unworthy an impious an ingratefull generation for the salvation of his open enemies of base apostates of perverse rebels of villainous traitours He who in the height of his mortal agonies did sue for the pardon of his cruel murtherers who did send his Apostles to them did cause so many wonders to be done before them did furnish all means requisite to convert and save them He that acted and suffered all this and more than can be expressed with perfect frankness and good will did he not signally love his neighbour as himself to the utmost measure did not in him vertue conquer nature and charity triumph over self-self-love This he did to seal and impress his Doctrine to shew us what we should doe and what we can doe by his grace to oblige us and to encourage us unto a conformity with him in this respect for Walk in love saith the Apostle as Christ hath also loved us and hath given himself for us And This saith he himself is my commandment that ye love one another as I have loved you And how can I better conclude than in the recommendation of such an Example Now our Lord Jesus Christ himself and God even our father who hath loved us and hath given us everlasting consolation and good hope through grace comfort your hearts and stablish you in every good word and work The Fourth Sermon MATT. 22. 39. Thou shalt love thy neighbour as thy self I Have formerly discoursed on these words and then shewed how they do import two observable Particulars first a Rule of our Charity or that it should be like in nature then a Measure of it or that it should be equal in degree to the love which we do bear to our selves Of this latter interpretation I did assign divers reasons urging the observance of the Precept according to that notion but one material Point scantness of time would not allow me to consider which is the removal of an Exception to which that interpretation is very liable and which is apt to discourage from a serious application to the practice of this duty so expounded If it may be said the Precept be thus understood as to oblige us to love our neighbours equally with our selves it will prove unpracticable such a charity being meerly romantick and imaginary for who doth who can love his neighbour in this degree nature powerfully doth resist common sense plainly doth forbid that we should doe so A natural instinct doth prompt us to love our selves and we are forcibly driven there to by an unavoidable sense of pleasure and pain resulting from the constitution of our body and soul so that our own least good or evil are very sensible to us whereas we have no such potent inclination to love others we have no sense or a very faint one of what another doth enjoy or endure doth not therefore nature plainly suggest that our neighbours good cannot be so considerable to us as our own especially when charity doth clash with self-self-love or when there is a competition between our neighbours interest and our own is it possible that we should not be partial to our own side is not therefore this Precept such as if we should be commanded to fly or to doe that which natural propension will certainly hinder In answer to this Exception I say first 1. Be it so that we can never attain to love our neighbour altogether so much as our selves yet may it be reasonable that we should be enjoined to doe so for Laws must not be depressed to our imperfection nor rules bent to our obliquity but
we must ascend toward the perfection of them and strive to conform our practice to their exactness If what is prescribed be according to the reason of things just and fit it is enough although our practice will not reach it for what remaineth may be supplied by repentance and humility in him that should obey by mercy and pardon in him that doth command In the prescription of duty it is just that what may be required even in rigour should be precisely determined though in execution of justice or dispensation of recompence consideration may be had of our weakness whereby both the authority of our Governour may be maintained and his clemency glorified It is of great use that by comparing the Law with our practice and in the perfection of the one discerning the defect of the other we may be humbled may be sensible of our impotency may thence be forced to seek the helps of grace and the benefit of mercy Were the Rule never so low our practice would come beneath it it is therefore expedient that it should be high that at least we may rise higher in performance than otherwise we should doe for the higher we aim the nearer we shall go to the due pitch as he that aimeth at heaven although he cannot reach it will yet shoot higher than he that aimeth onely at the house top The height of duty doth prevent sloth and decay in vertue keeping us in wholsome exercise and in continual improvement while we be always climbing toward the top and straining unto farther attainment the sincere prosecution of which course as it will be more profitable unto us so it will be no less acceptable to God than if we could thoroughly fulfill the Law for in judgment God will onely reckon upon the sincerity and earnestness of our endeavour so that if we have done our best it will be taken as if we had done all Our labour will not be lost in the Lord for the degrees of performance will be considered and he that hath done his duty in part shall be proportionably recompensed according to that of Saint Paul Every man shall receive his own reward according to his own work Hence sometimes we are enjoined to be perfect as our heavenly father is perfect and to be holy as God is holy otherwhile to go on to perfection and to press toward the mark which Precepts in effect do import the same thing but the latter implyeth the former although in attainment impossible yet in attempt very profitable and surely he is likely to write best who proposeth to himself the fairest Copy for his imitation In fine if we do act what is possible or as we can do conform to the Rule of Duty we may be sure that no impossibility of this or of any other sublime Law can prejudice us I say of any other Law for it is not onely this Law to which this exception may be made but many others perhaps every one Evangelical Law are alike repugnant to corrupt nature and seem to surmount our ability But neither is the performance of this task so impossible or so desperately hard if we take the right course and use proper means toward it as is supposed as may somewhat appear if we will weigh the following considerations 1. Be it considered that we may be mistaken in our accompt when we do look on the impossibility or difficulty of such a practice as it appeareth at present before we have seriously attempted and in a good method by due means earnestly laboured to atchieve it for many things cannot be done at first or with a small practice which by degrees and a continued endeavour may be effected divers things are placed at a distance so that without passing through the interjacent way we cannot arrive at them divers things seem hard before trial which afterward prove very easie it is impossible to fly up to the top of a steeple but we may ascend thither by steps we cannot get to Rome without crossing the Seas and travelling through France or Germany it is hard to comprehend a subtle Theoreme in Geometry if we pitch on it first but if we begin at the simple principles and go forward through the intermediate propositions we may easily attain a demonstration of it it is hard to swim to dance to play on an Instrument but a little trial or a competent exercise will render those things easie to us So may the practice of this duty seem impossible or insuperably difficult before we have employed divers means and voided divers impediments before we have inured our minds and affections to it before we have tried our forces in some instances thereof previous to others of a higher strein and nearer the perfection of it If we would set our selves to exercise charity in those instances whereof we are at first capable without much reluctancy and thence proceed toward others of a higher nature we may find such improvement and taste such content therein that we may soon arise to incredible degrees thereof and at length perhaps we may attain to such a pitch that it will seem to us base and vain to consider our own good before that of others in any sensible measure And that nature which now so mightily doth contest in favour of our selves may in time give way to a better nature born of custome affecting the good of others Let not therefore a present sense or experience raise in our minds a prejudice against the possibility or practicableness of this duty 2. Let us consider that in some respects and in divers instances it is very feasible to love our neighbour no less than our selves We may love our neighbour truly and sincerely out of a pure heart and a good conscience and faith unfeigned as Saint Paul doth prescribe or according to Saint Peter's injunction from a pure heart love one another fervently and in this respect we can do no more toward our selves for truth admitteth no degrees sincerity is a pure and compleat thing exclusive of all mixture or alloy And as to external acts at least it is plain that charity toward others may reach self-self-love for we may be as serious as vigorous as industrious in acting for our neighbours good as we can be in pursuing our own designs and interests for reason easily can manage and govern external practice and common experience sheweth the matter to this extent practicable seeing that often men do employ as much diligence on the concerns of others as they can do on their own being able to doe no more than their best in either case wherefore in this respect charity may vie with selfishness and practising thus far may be a step to mount higher Also rational consideration will enable us to perform some interiour acts of charity in the highest degree for if we do but as without much difficulty we may do apply our mind to weigh the qualities
and the actions of our neighbour we may thence obtain a true opinion and just esteem of him and secluding gross folly or flattery of our selves how can we in that respect or instance be more kind or benign to our selves Is it not also within the compass of our ability to repress those passions of soul the eruption whereof tendeth to the wrong dammage and offence of our neighbour in regard to which practice Saint Paul affirmeth that the Law may be fulfilled Love saith he worketh no evil to his neighbour therefore love is the fulfilling of the law And what more in this respect can we perform for our selves 3. We may consider that commonly we see men inclined by other principles to act as much or more for the sake of others as they would for themselves Moral honesty hath inclined some ambition and popularity have excited others to encounter the greatest dangers to attaque the greatest difficulties to expose their safety to sacrifice their lives for the welfare of their Countrey Common friendship hath often done as much and brutish love that mad friendship as Seneca calleth it commonly doth far more for what will not a fond Lover undertake and atchieve for his Minion although she really be the worst enemy he can have yet for such a Snake will he not lavish his estate prostitute his honour abandon his ease hazard his safety shipwreck his conscience forfeit his salvation what may not a Delilah obtain of her Sampson a Cleopatra of her Anthony how prejudicial soever it be to his own interest and welfare Why then may not a principle of Charity grounded on so much better reason and backed by so much stronger motives be conceived able to engage men to the like practice why may not a man be disposed to doe that out of hearty good-will which he can doe out of vain conceit or vicious appetite why shall other forces overbear nature and the power of charity be unable to match it 4. Let us consider that those dispositions of soul which usually with so much violence do thwart the observance of this Precept are not ingredients of true self-love by the which we are directed to regulate our charity but a spurious brood of our folly and pravity which imply not a sober love of our selves but a corrupt fondness toward an idol of our fancy mistaken for our selves A high conceit of our worth or ability of our fortune or worldly state of our works and atchievements a great complacence or confidence in some endowment or advantage belonging to us a stiff adherence to our own will or humour a greedy appetite to some particular interest or base pleasure these are those not attendants of natural self-love but issues of unnatural depravedness in judgment and affections which render our practice so exorbitant in this regard making us seem to love our selves so immoderately so infinitely so contracting our souls and drawing them inwards that we appear indisposed to love our neighbour in any considerable degree If these as by serious consideration they may be were voided or much abated it would not be found so grievous a matter to love our neighbour as our selves for that sober love remaining behind to which nature inclineth and which reason approveth would rather help to promote than yield any obstacle to our charity if such perverse selfishness were checked and depressed but natural kindness cherished and advanced then true self-love and charity would compose themselves into near a just poise 5. Indeed which we may further consider our nature is not so absolutely averse or indisposed to the practice of such charity as to those may seem who view it slightly either in some particular instances or in ordinary practice nature hath furnished us with strong instincts for the defence and sustenance of our life and common practice is depraved by ill education and custom these some men poring on do imagin no room left for charity in the constitution of men but they consider not that one of these may be so moderated and the other so corrected that charity may have a fair scope in mens heart and practice and they slip over divers pregnant marks of our natural inclination thereto Man having received his soul from the breath of God and being framed after the image of his most benign parent there do yet abide in him some features resembling God and reliques of the divine original there are in us seeds of ingenuity of equity of pity of benignity which being cultivated by sober consideration and good use under the conduct and aid of heavenly grace will produce noble fruits of charity The frame of our nature so far disposeth us thereto that our bowels are touched with sensible pain upon the view of any calamitous object our fancy is disturbed at the report of any disaster befalling any person we can hardly see or reade a Tragedy without motions of compassion The practice of benignity of courtesy of clemency at first sight without any discursive reflexion doth obtain approbation and applause from us being no less gratefull and amiable to the mind than beauty to our eyes harmony to our ears fragrancy to our smell and sweetness to our palate and to the same mental sense malignity cruelty harshness all kinds of uncharitable dealing are very disgustfull and loathsome There wanteth not any commendation to procure a respect for Charity nor any invective to breed abhorrence of uncharitableness nature sufficiently prompting to favour the one and to detest the other The practice of the former in common language hath ever been styled humanity and the disposition from whence it floweth is called good-nature the practice of the latter is likewise termed inhumanity and its source ill-nature as thwarting the common notions and inclinations of mankind devesting us of our manhood and rendring us a sort of monsters among men No quality hath a clearer repute or is commonly more admired than generosity which is a kind of natural charity or hath a great spice thereof No disposition is more despised among men than niggardly selfishness whence commonly men are ashamed to avow self-interest as a principle of their actions rather fathering them on some other cause as being conscious to themselves that it is the basest of all principles Whatever the censurers and detractours of humane nature do pretend yet even themselves do admire pure beneficence and contemn selfishness for if we look to the bottom of their intent it is hence they are bent to slander mankind as void of good nature because out of malignity they would not allow it a quality so excellent and divine Wherefore according to the general judgment and conscience of men to omit other considerations our nature is not so averse from charity or destitute of propensions thereto and therefore cherishing the natural seeds of it we may improve it to higher degrees 6. But supposing the inclinations of nature as it now standeth in its depraved and
to endure pinching wants and sore distresses to taste death for every one We may ask with Saint Paul Why dost thou set at nought thy brother Is it for the lowness of his condition or for any misfortune that hath befallen him but are not the best men are not all men art not thou thy self obnoxious to the like hath not God declared that he hath a special regard to such and are not such things commonly disposed by his hand with a gracious intent Is it for meanness of parts or abilities or endowments but are not these the gifts of God absolutely at his disposal and arbitrarily distributed or preserved so that thou who art so wise in thy own conceit to day mayest by a disease or from a judgment deserved by thy pride become an Idiot to morrow have not many good and therefore many happy men wanted those things Is it for moral imperfections or blemishes for vicious habits or actual misdemeanours these indeed are the onely debasements and disparagements of a man yet do they not expunge the characters of Divinity impressed on his nature and he may be God's mercy recover from them And are not we our selves if grace do not uphold us liable to the same yea may we not if without partiality or flattery we examin our selves discern the same within us or other defects equivalent And however is not pity rather due to them than contempt whose character was it that they trusted they were righteous and despised others That the most palpable offender should not be quite despised God had a special care in his Law for that end moderating punishment and restraining the number of stripes If saith the Law the wicked man be worthy to be beaten the Judge shall cause him to lye down and to be beaten before his face according to his fault by a certain number forty stripes he may give him and not exceed lest if he should exceed and beat him above these with many stripes then thy brother should seem vile unto thee We may consider that the common things both good and bad wherein men agree are far more considerable than the peculiar things wherein they differ to be a Man is much beyond being a Lord or a Wit or a Philosopher to be a Christian doth infinitely surpass being an Emperour or a learned Clerk to be a Sinner is much worse than to be Begger or an Idiot The agreement of men is in the substance and body of things the difference is in a circumstance a fringe or a shadow about them so that we cannot despise another man without reflecting contempt on our selves who are so very like him and not considerably better than he or hardly can without arrogance pretend to be so We may therefore and reason doth require that we should value our neighbour and it is no impossible or unreasonable Precept which Saint Peter giveth us to Honour all men and with it a charitable mind will easily comply it ever will descry something valuable something honourable something amiable in our neighbour it will find somewhat of dignity in the meanest somewhat of worth in the basest somewhat hopefull in the most degenerate of men it therefore will not absolutely slight or scorn any man whatever looking on him as an abject or forlorn wretch unworthy of consideration It is indeed a point of charity to see more things estimable in others than in our selves or to be apprehensive of more defects meriting disesteem in our selves than in others and consequently in our opinion to prefer others before us according to those Apostolical Precepts Be kindly affected one toward another with brotherly love in honour preferring one another In lowliness of mind let each esteem other better than themselves Be subject one to another II. Loving our neighbour doth imply a sincere and earnest desire of his welfare and good of all kinds in due proportion for it is a property of love that it would have its object most worthy of it self and consequently that it should attain the best state whereof it is capable and persist firm therein to be fair and plump to flourish and thrive without diminution or decay this is plain to experience in respect to any other thing a horse a flower a building or any such thing which we pretend to love wherefore charity should dispose us to be thus affected to our neighbour so that we do not look upon his condition or affairs with an indifferent eye or cold heart but are much concerned for him and put forth hearty wishes for his interests we should wish him adorned with all vertue and accomplished with all worthy endowments of soul we should wish him prosperous success in all his designs and a comfortable satisfaction of his desires we should wish him with alacrity of mind to reap the fruits of his industry and to enjoy the best accommodations of his life Not formally and in complement as the mode is but really and with a cordial sense upon his undertaking any enterprize we should wish him good speed upon any prosperous success of his endeavours we should bid him joy wherever he is going whatever he is doing we should wish him peace and the presence of God with him we should tender his health his safety his quiet his reputation his wealth his prosperity in all respects but especially with peculiar ardency we should desire his final welfare and the happiness of his soul that being incomparably his chief concern Hence readily should we pour forth our prayers which are the truest expressions of good desire for the welfare of our neighbour to him who is able to work and bestow it Such was the charity of Saint Paul for his Country-men signified in those words Brethren my hearts desire and prayer to God for Israel is that they may be saved such was his love to the Philippians God is my record how greatly I long after you all in the bowels of Iesus Christ and this I pray that your love may abound more and more in knowledge and in all judgment Such was Saint John ' s charity to his friend Gaius to whom he said Beloved I wish above all things that thou maist prosper and be in health even as thy soul prospereth Such is the charity which we are enjoined to express toward all men by praying for all men in conformity to the charity of God who will have all men to be saved and to come to the knowledge of the truth Such is the charity we are commanded to use toward our enemies blessing those who curse us and praying for those who despitefully use us and persecute us the which was exemplified by our Lord by Saint Stephen by all the Holy Apostles III. Charity doth imply a complacence or delightfull satisfaction in the good of our neighbour this is consequent on the former property for that joy naturally doth result from
discourtesie of inhumanity of baseness practised toward us A moderate respect and affection will hardly satisfie us we pretend to them in the highest degree disgusting the least appearance of disregard or disaffection we can scarce better digest indifference than hatred This evidenceth our opinion and conscience to be that we ought to pay the greatest respect and kindness to our neighbour for it is plainly unjust and ridiculously vain to require that from others which we refuse to others who may demand it upon the same title nor can we without self-condemnation practice that which we detest in others In all reason and equity if I would have another my friend I must be a friend to him if I pretend to charity from all men I must render it to all in the same kind and measure Hence is the Law of Charity well expressed in those terms of doing to others whatever we would have them do to us whereby the palpable equity of this practice is demonstrated IV. Let us consider that Charity is a right noble and worthy thing greatly perfective of our nature much dignifying and beautifying our soul. It rendreth a man truly great enlarging his mind unto a vast circumference and to a capacity near infinite so that it by a general care doth reach all things by an universal affection doth embrace and grasp the world By it our reason obtaineth a field or scope of employment worthy of it not confined to the slender interests of one person or one place but extending to the concerns of all men Charity is the imitation and copy of that immense love which is the fountain of all being and all good which made all things which preserveth the world which sustaineth every creature Nothing advanceth us so near to a resemblance of him who is essential love and goodness who freely and purely without any regard to his own advantage or capacity of finding any beneficial return doth bear and express the highest good-will with a liberal hand pouring down showers of bounty and mercy on all his creatures who daily putteth up numberless indignities and injuries upholding and maintaining those who offend and provoke him Charity rendereth us as Angels or Peers to those glorious and blessed Creatures who without receiving or expecting any requital from us do heartily desire and delight in our good are ready to promote it do willingly serve and labour for it Nothing is more amiable more admirable more venerable even in the common eye and opinion of men it hath in it a beauty and a majesty apt to ravish every heart Even a spark of it in generosity of dealing breedeth admiration a glimpse of it in formal courtesie of behaviour procureth much esteem being deemed to accomplish and adorn a man how lovely therefore and truly gallant is an entire sincere constant and uniform practice thereof issuing from pure good-will and affection Love indeed or goodness for true love is nothing else but goodness exerting it self in direction toward objects capable of its influence is the onely amiable and onely honourable thing Power and Wit may be admired by some or have some fond Idolaters but being severed from goodness or abstracted from their subserviency to it they cannot obtain real love they deserve not any esteem for the worst the most unhappy the most odious and contemptible of Beings do partake of them in a high measure The Prince of Darkness hath more power and reigneth with absolute Sovereignty over more Subjects by many than the Great Turk One Devil may have more wit than all the politick Achitophels and all the profane Hectors in the world yet with all his Power and all his Wit he is most wretched most detestable and most despicable and such in proportion is every one who partaketh in his accursed dispositions of malice and uncharitableness For On the other side Uncharitableness is a very mean and base thing It contracteth a mans soul into a narrow compass or streightneth it as it were into one point drawing all his thoughts his desires his affections into himself as to their centre so that his reason his will his activity have but one pitifull object to exercise themselves about To scrape together a little pelf to catch a vapour of fame to progg for a frivolous semblance of power or dignity to sooth the humour or pamper the sensuality of one poor worm is the ignoble subject of his busie care and endeavour By it we debase our selves into an affinity with the meanest things becoming either like Beasts or Fiends like Beasts affecting onely our own present sensible good or like Fiends designing mischief and trouble to others It is indeed hard for a man without Charity not to be worse than an innocent Beast not at least to be as a Fox or a Wolf either cunningly lurching or violently ravening for prey Love onely can restrain a man from flying at all and seising on whatever he meeteth from biting from worrying from devouring every one that is weaker than himself or who cannot defend himself from his paws and teeth V. The practice of Charity is productive of many great benefits and advantages to us so that to love our neighbour doth involve the truest love to our selves and we are not onely obliged in duty but may be encouraged by our interest thereto Beatitude is often pronounced to it or to some particular instances of it and well may it be so for it indeed will constitute a man happy producing to him manifold comforts and conveniencies of life some whereof we shall touch VI. 1. Charity doth free our souls of all those bad dispositions and passions which vex and disquiet them from those gloomy passions which cloud our mind from those keen passions which fret our heart from those tumultuous passions which ruffle us and discompose the frame of our soul. It stifleth anger that swoon of reason transporting a man out of himself for a man hardly can be incensed against those whom he tenderly loveth a petty neglect a hard word a small discourtesie will not fire a charitable soul the greatest affront or wrong can hardly kindle rage therein It banisheth envy that severely just vice which never faileth to punish it self for no man will repine at his wealth or prosperity no man will malign his worth or vertue whose good he charitably desireth and wisheth It excludeth rancour and spite those dispositions which create a hell in our soul which are directly repugnant to charity and thereby dispelled as darkness by light cold by heat It suffereth not revenge that canker of the heart to harbour in our breast for who can intend mischief to him in whose good he delighteth in whose evil he feeleth displeasure It voideth fear suspicion jealousie of mischief designed against us the which passions have torment or do punish us as Saint John saith racking us with anxious expectation of evil wherefore there is saith he no fear in
is always ready in our needs and at our desire to employ what is in him of ability for our good and advantage we may be said to own such a person to possess and enjoy him to be tyed as it were and joined to him as 't is said the soul of Ionathan was knit to the soul of David so that he loved him as his own soul And such a propriety in such a possession of such an alliance and conjunction to himself God vouchsafes to them who are duely qualified for so great a good He was not ashamed saith the Apostle concerning the faithfull Patriarchs to be called their God to be appropriated in a manner unto them And He that acknowledgeth the Son saith Saint John concerning good Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath or possesseth the Father also and to seek to find to draw near to to cleave unto to abide with to abide in and such other phrases frequently do occur in Scripture denoting that near relation which good men stand in toward God implying that he affords them a continual liberty of access and coming into his especial presence that he admits them to a kind of converse and communion with himself full of spiritual benefit and delight that bearing an especial good will and favour toward them he is disposed to exert his infinite wisedom and power in their behalf is ready to impart all needfull and convenient good unto them help in their needs supply in wants protection in dangers the direction assistance and comfort of his Holy Spirit pardon of sins and peace of conscience all the blessings of grace here and all the felicities of glory hereafter such an interest as it were in God and a title unto him such a possession and enjoyment of him we are capable of obtaining and as that enjoyment is in it self infinitely above all things desirable so if we love God we cannot surely but be earnestly desirous thereof a cold indifferency about it a faint wishing for it a slothfull tendency after it are much on this side love it will inflame our heart it will transport our mind it will beget a vigorous and lively motion of soul toward it for Love you know is commonly resembled unto yea even assumes the name of Fire for that it warms the breast agitates the spirits quickens all the powers of Soul and sets them on work in desire and pursuance of the beloved Object you may imagine as well fire without heat or activity as love without some ardency of desire Longing and thirsting of soul fainting for and panting after crying out and stretching forth the hands toward God such are the expressions signifying the good Psalmist's love by so apt and so pathetical resemblances doth he set out the vehemency of his desire to enjoy God I need not add concerning Endeavour for that by plain consequence doth necessarily follow Desire the thirsty soul will never be at rest till it have found out its convenient refreshment if we as David did do long after God we shall also with him earnestly seek God nor ever be at rest till we have found him Coherent with this is a 3. Third property of this Love that is a great Complacence Satisfaction and Delight in the Enjoyment of God in the sense of having such a propriety in him in the partaking those emanations of favour and beneficence from him and consequently in the instruments conveying in the means conducing to such enjoyment for joy and content are the natural fruits of obtaining what we love what we much value what we earnestly desire Yea what we chiefly love if we become possessed thereof we easily rest satisfied therewith although all other comforts be wanting to us The covetous person for instance who dotes upon his wealth let him be pinched with the want of conveniencies let his body be wearied with toil let his mind be distracted with care let him be surrounded with obloquy and disgrace at mihi plaudo ipse domi he nevertheless enjoys himself in beholding his beloved pelf the ambitious man likewise although his state be full of trouble and disquiet though he be the mark of common envy and hatred though he be exposed to many crosses and dangers yet while he stands in power and dignity among all those thorns of care and fear his heart enjoys much rest and pleasure In like manner we may observe those pious men whose hearts were endewed with this love by the present sense or assured hope of enjoying God supporting themselves under all wants and distresses rejoycing yea boasting and exulting in their afflictions and no wonder while they conceived themselves secure in the possession of their hearts wish of that which they incomparably valued and desired above all things which by experience they had found so comfortable and delicious O taste and see exclaims the Psalmist inspired with this passion O taste and see that the Lord is good How excellent is thy loving kindness O Lord they they who enjoy it shall be abundantly satisfyed with the fatness of thy house and thou shalt make them drink of the river of thy pleasures A day in thy courts is better than a thousand my soul shall be satisfyed as with marrow and fatness so did those devout practisers of this Duty express the satisfaction they felt in God and in those things whereby he did impart the enjoyment of himself unto them So did the light of Gods countenance cheer their heart so did his loving kindness appear better than life it self unto them Hence do they so frequently enjoin and exhort us to be glad to delight our selves to glory to rejoyce continually in the Lord in the sense of his goodness in the hope of his favour the doing so being an inseparable property of love to which we adjoin another 4. The feeling much displeasure and regret in being deprived of such enjoyment in the absence or distance as it were of God from us the loss or lessening of his favour the subtraction of his gracious influences from us for surely answerable to the love we bear unto any thing will be our grief for the want or loss thereof it was a shrewd argument which the Poet used to prove that men loved their moneys better than their friends because majore tumultu plorantur nummi quà m funera they more lamented the loss of those than the death of these Indeed that which a man principally affects if he is bereaved thereof be his condition otherwise how prosperous and comfortable soever he cannot be contented all other enjoyments become unsavoury and unsatisfactory to him And so it is in our case when God although onely for trial according to his wisedom and good pleasure hides his face and withdraws his hand leaving the soul in a kind of desolation and darkness not finding that ready aid in distress not feeling that cheefull vivacity in obedience
not tasting that sweet relish of devotion which have been usually afforded thereto if love reside in the heart it will surely dispose it to a sensible grief it will inspire such exclamations as those of the Psalmist How long Lord wilt thou hide thy face hide not thy face from thy servant for I am in trouble turn unto me according to the multitude of thy tender mercies draw nigh unto my soul and redeem it Even our Saviour himself in such a case when God seemed for a time to withdraw the light of his countenance and the protection of his helpfull hand from him or to frown and lay his heavy hand upon him had his soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extreamly grieved and full of a deadly anguish neither surely was it any other cause than excess of love which made that temporary desertion so grievous and bitter to him extorting from his most meek and patient heart that wofull complaint My God my God why hast thou forsaken me But especially when our iniquities have as the Prophet expresseth it separated between our God and us and our sins have hid his face from us when that thick cloud hath eclipsed the light of his countenance and intercepted his gracious influences when by wilfully offending we have as the Israelites are said to have done rejected our God cast him off and driven him from us so depriving our selves of propriety in him and the possession of his favour then if any love be alive in us it will prompt us with those good men in their penitential agonies to be grievously sensible of and sorely to bewail that our wretched condition there will not if we so heartily love God and value his favour as they did be any soundness in our flesh or rest in our bones our spirit will be overwhelmed within us and our heart within us desolate Our heart will be smitten and withered like grass upon the consideration and sense of so inestimable a loss Love will render such a condition very sad and uneasie to us will make all other delights insipid and distastfull all our life will become bitter and burthen some to us neither if it in any measure abides in us shall we receive content till by humble deprecation we have regained some glimpse of God's favour some hope of being reinstated in our possession of him Farther yet 5. Another property of this Love is to bear the highest good will toward God so as to wish heartily and effectually according to our power to procure all good to him and to delight in it so as to endeavour to prevent and to remove all evil if I may so speak that may befall him and to be heartily displeased therewith Although no such benefit or advantage can accrue to God which may increase his essential and indefectible happiness no harm or dammage can arrive that may impaire it for he can be neither really more or less rich or glorious or joyfull than he is neither have our desire or our fear our delight or our grief our designs or our endeavours any object any ground in those respects yet hath he declared that there be certain interests and concernments which out of his abundant goodness and condescension he doth tender and prosecute as his own as if he did really receive advantage by the good and prejudice by the bad success respectively belonging to them that he earnestly desires and is greatly delighted with some things very much dislikes and is grievously displeased with other things for instance that he bears a fatherly affection toward his creatures and earnestly desires their welfare and delights to see them enjoy the good he designed them as also dislikes the contrary events doth commiserate and condole their misery that he is consequently well pleased when piety and justice peace and order the chief means conducing to our welfare do flourish and displeased when impiety and iniquity dissension and disorder those certain sources of mischief to us do prevail that he is well satisfied with our rendring to him that obedience honour and respect which are due to him and highly offended with our injurious and disrespectfull behaviour toward him in commission of sin and violation of his most just and holy commandments so that there wants not sufficient matter of our exercising good will both in affection and action toward God we are capable both of wishing and in a manner as he will interpret and accept it of doing good to him by our concurrence with him in promoting those things which he approves and delights in and in removing the contrary And so surely shall we do if we truly love God for love as it would have the object to be its own as it tends to enjoy it so it would have it in its best state and would put it thereinto and would conserve it therein and would thence contribute all it is able to the welfare to the ornament to the pleasure and content thereof What is it saith Cicero to love but to will or desire that the person loved should receive the greatest good that can be Love also doth reconcile conform and unite the inclinations and affections of him who loves to the inclinations and affections of him who is beloved Eadem velle eadem nolle to consent in liking and disliking of things if it be not the cause if it be not the formall reason or essence as some have made it 't is at least a certain effect of love If then we truly love God we shall desire that all his designs prosper that his pleasure be fulfilled that all duty be performed all glory rendred to him we shall be grieved at the wrong the dishonour the disappointment he receives especially we shall endeavour in our own practice with Holy David to perform 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all that God wills desires or delights in to eschew whatever offends him Our desire our delight our endeavour will conspire with and be subordinate to his for it would be a strange kind of love that were consistent with the voluntary doing of that which is hurtfull injurious or offensive to that we love such actions being the proper effects the natural signs of hatred and enmity If any man say I love God and hateth his brother he is a liar saith Saint John and If any man seeth his brother need and shutteth his bowels toward him how doth the love of God abide in him He that in his affections is so unlike so contrary unto God he that is unwilling to comply with God's will in so reasonable a performance he that in a matter wherein God hath declared himself so much concerned and so affected therewith doth not care to cross him to displease and disappoint him how can he with any shew of truth or with any modesty pretend to love God Hence it is that keeping of God's Commandments is commonly represented to us as the most
proper expression as the surest argument of our love to God shewing mercy to thousands of them that love me and keep my commandments they are joined together as terms equivalent or as inseparable companions in effect He that hath my commandments and keepeth them he it is that loveth me Ye are my friends that is not onely objects of my affection but actively friends bearing affection unto me if you doe whatsoever I command you saith our Saviour And whoso keepeth his word in him is the love of God truly perfected he hath the truth and sincerity he hath the integrity and consummation of love without it love is wholly false and counterfeit or very lame and imperfect so the loving and beloved Disciple teaches us For by doing thus as we signifie our esteem of God's wisedom which directeth us our dread of his power and justice that can punish us our hope in his goodness and fidelity to reward us our regard to his majesty and authority over us so especially thereby if our obedience at least be free and cheerfull we express our good will toward him shewing thereby that we are disposed to do him all the good and gratifie him all we can that his interests his honour his content are dear and precious to us And were indeed our hearts knit unto God with this bond of perfection we could not in our wills and consequently in our practice be so severed from him we should also love heartily all vertue and goodness the nearest resemblances of him and which he chiefly loves we should doe what David so oft professes himself to doe love his law and greatly delight in his commandments With our Saviour we should delight to perform his will it would as it was to him be our meat and our drink to doe it his yoke would be easie indeed and his burthen light unto us his yoke so easie that we should wear it rather as a jewel about our necks than as a yoke his burthen so light that we should not feel it as a burthen but esteem it our privilege We should not be so dull in apprehending or so slack in performing duty for this sharp-sighted affection would presently discern would readily suggest it to us by the least intimation it would perceive what pleaseth God and would snatch opportunity of doing it we should not need any arguments to persuade us nor any force to compell us love would inspire us with sufficient vigour and alacrity it would urge and stimulate us forward not onely to walk in but even as the Psalmist expresseth it to run the ways of God's commandments But let thus much serve for explication of the nature of this Duty in order as was before said to the direction of our Practice and examination thereof The particular Duties mentioned being comprehended in or appertaining to the love of God if we perceive that we practise them we may to our satisfaction and comfort infer that proportionably we are endewed with this Grace if not we have reason such as should beget remorse and pious sorrow in us to suspect we abide in a state of disaffection or of indifferency toward him If we find the former good disposition we should strive to cherish and improve it if the second bad one we should as we tender our own welfare and happiness as we would avoid utter ruine and misery endeavour to remove it II. To the effecting of which purposes I shall next propound some means conducible some in way of removing Obstacles others by immediately promoting the Duty Of the first kind are these ensuing 1. The destroying of all loves opposite to the love of God extinguishing all affection to things odious and offensive to God mortifying all corrupt and perverse all unrighteous and unholy desires It agrees with souls no less than with bodies that they cannot at once move or tend contrary ways upward and downward backward and forward at one time it is not possible we should together truly esteem earnestly desire bear sincere good will to things in nature and inclination quite repugnant each to other No man ever took him for his real friend who maintains correspondency secret or open who joins in acts of hostility with his professed enemies at least we cannot as we ought love God with our whole heart if with any part thereof we affect his enemies those which are mortally and irreconcileably so as are all iniquity and impurity all inordinate lusts both of flesh and spirit the carnal mind the minding or affecting of the flesh is Saint Paul tells us enmity toward God for 't is not subject to the law of God nor can be 't is an enemy even the worst of enemies an incorrigibly obstinate rebell against God and can we then retaining any love to God or peace with him comply and conspire therewith And The friendship of the world that is I suppose of those corrupt principles and those vitious customs which usually prevail in the world is also Saint James tells us enmity with God so that he adds if any man be a friend to the world he is thereby constituted he immediately ipso facto becomes an enemy to God Saint John affirms the same If any man love the world the love of the father is not in him explaining himself that by the world he means those things which are most generally embraced and practised therein the lust or desire of the flesh that is sensuality and intemperance the lust of the eyes that is envy covetousness vain curiosity and the like the ostentation or boasting of life that is pride ambition vain-glory arrogance qualities as irreconcileably opposite to the holy nature and will of God so altogether inconsistent with the love of him begetting in us an aversation and antipathy towards him rendring his holiness distastfull to our affections and his justice dreadfull to our consciences and himself consequently his will his law his presence hatefull to us while we take him to be our enemy and to hate us we shall certainly in like manner stand affected toward him this indeed is the main obstacle the removal of which will much facilitate the introduction of divine love it being a great step to reconciliation and friendship to be disengaged from the adverse party we should then easily discern the beauty of divine goodness and sanctity when the mists of ignorance of errour of corrupt prejudice arising from those gross carnal affections were dissipated we should better relish the sweet and savoury graces of God when the palate of our mind were purged from vitious tinctures we should be more ready to hope for peace and favour in his eyes when our consciences were freed from the sense of such provocations and defilements But 2. If we would obtain this excellent Grace we must restrain our affections toward all other things however in their nature innocent and indifferent The
young Gentleman in the Gospel had it seems arrived to the former pitch having through the course of his life abstained from grosser iniquities and impurities so far that our Saviour in regard to that attaiment of his conceived an affection for him he loved him 't is said yet was not he sufficiently disposed to love God being in one thing deficient that he retained an immoderate affection to his wealth and worldly conveniencies with which sort of affections the love of God cannot consist for we much undervalue God and cannot therefore duly love him if we deem any thing comparable to him or considerable in worth or usefulness when he comes in competition if we deem that the possession of any other thing beside him can confer to our happiness or the want thereof can prejudice it and make us miserable no other love should bear any proportion to the love of him no other object should appear as indeed none really is simply good desirable or amiable to us What value Saint Paul had of his legal qualifications and privileges the same should we have concerning all other things in appearance pleasant or convenient to us they ought in regard to God to seem dammage and dung not onely mean and despicable but even sordid and loathsome to us not onely unworthy of our regard and desire but deserving our hatred and abhorrency we should I say even hate the best of them so our Saviour expresseth it If any man doth not hate his father and his mother his wife and his children his brothers and sisters and even his own soul or his own life he cannot be my disciple that is if any man retain in his heart any affection not infinitely as it were less than that which he bears to God if any thing be in comparison dear and precious to him he is not disposed to entertain the main point of Christ's discipline the sincere and entire love of God To love him as he requires with all our heart implies that our heart be filled with his love so that no room be left for any other passion to enter or dwell there And indeed such if we observe it is the nature of our soul we can hardly together harbour earnest or serious affections toward different objects one of them will prevail and predominate and so doing will not suffer the other to remain but will extrude or extinguish it No heart of man can correspond with two rivals but as our Saviour teacheth us it will hate and despise one will love and stick to the other whence he infers that we cannot serve that is affectionately adhere to both God and Mammon If we have according to the Psalmist's phrase set our hearts upon wealth and will be rich are resolved to be as Saint Paul expresseth it if we eagerly aspire to power and honour with the Pharisees preferring the applause of men before the favour of God if any worldly or bodily pleasure or any curiosity how plausible soever hath seised upon our spirits and captivated our affections if any inferiour object whatever with its apparent splendour sweetness goodliness convenience hath so inveagled our fancy that we have an exceeding esteem thereof and a greedy appetite thereto that we enjoy it with huge content and cannot part from it without much regret that thing doth at present take up God's place within us so that our heart is uncapable at least in due measure of divine love but if we be indifferently affected toward all such things and are unconcerned in the presence or absence of them esteeming them as they are mean and vain loving them as they deserve as inferiour and trivial if according to Saint Paul's direction we use them as if we used them not 't is another good step toward the love of God the divine light will shine more brightly into so calm and serene a medium a soul void of other affections will not be onely more capable to receive but apt to suck in that heavenly one being insensible in any considerable degree of all other comforts and complacencies we shall be apt to search after and reach out at that which alone can satisfie our understanding and satiate our desires especially if we add hereto 3. The freeing of our hearts also from immoderate affection to our selves I mean not from a sober desire or an earnest regard to our own true good for this as nature enforces to so all reason allows and even God's command obligeth us to nor can it be excessive but a high conceit of our selves as worthy or able a high confidence in any thing we have within us or about us for this is a very strong bar against the entrance as of all other charity so especially of this for as the love of an external object doth thrust as it were our soul outwards towards it so the love of our selves detains it within or draws it inwards and consequently these inclinations crossing each other cannot both have effect but one will subdue and destroy the other If our mind be Ipsa suis contenta bonis satisfied with her own taking them for her own endowments abilities or fancied perfections if we imagine our selves wise enough to perceive good enough to chuse resolute enough to undertake strong enough to atchieve constant enough to pursue whatever is conducible to our real happiness and best content we shall not care to go farther we will not be at the trouble to search abroad for that which in our opinion we can so readily find so easily enjoy at home If we so admire and dote upon our selves we there by put our selves into God's stead and usurp the throne due to him in our hearts comparing our selves to God and in effect preferring our selves before him thereby consequently shutting our that unparallel'd esteem that predominant affection we owe to him while we are busie in dressing and decking in courting and worshipping this Idol oâ— our fancy we shall be estranged from the true object of our devotion both we shall willingly neglect him and he in just indignation will desert us But if as all other things so even our selves do appear exceedingly vile and contemptible foul and ugly in comparison to God If we take our selves to be as truly we are meer nothings or some things worse not onely destitute of all considerable perfections but full of great defects blind and fond in our conceits crooked and perverse in our wills infirm and unstable in all our powers unable to discern unwilling to embrace backward to set upon inconstant in prosecuting those things which are truly good and advantagious to us If we have I say this right opinion and judgment of our selves seeing within us nothing lovely or desirable no proper object there of our esteem or affection no bottom to rest our mind upon no ground of solid comfort at home we shall then be apt to look abroad to
means extricate himself to stretch forth his hand and lift up his voice toward heaven making his recourse to divine help and it is as natural for God to regard the needs to hearken to the crys to satisfie the desires of such persons for The Lord is nigh to all that call upon him he openeth his hand and satisfieth the desire of every living thing He will be a refuge to the oppressed a refuge in times of trouble He satisfieth the longing soul and filleth the hungry soul with goodness They that seek the Lord shall not want any good thing Look at the generations of old and see did ever any trust in the Lord and was forsaken or whom did he ever despise that called upon him This poor man this and that any poor man cryed and the Lord heard him and saved him out of all his troubles since then no man in all likelihood hath not some occasion of God's especial favour and assistance and God is always so ready to afford them we may reasonably presume that every man doth sometime receive them and is thereby obliged to return a gratefull affection to him not onely as to a common benefactour but as to his particular friend and patron However there is none of us who may not perceive himself singularly indebted to God's patience in forbearing to punish him to his mercy in pardoning and passing over innumerable offences committed against him the renowned Penitent in the Gospel did love much because much was forgiven her And who is there of us that hath not the same reason to love much who is there that at least according to God's inclination and intention hath not had much forgiven him whom have not the riches of divine goodness and long-suffering attended upon in order to his repentance who hath not been in so great degree ingratefull unfruitfull and improfitable that he hath not abundant reason to acknowledge God's especial grace in bearing with him and to confess with Jacob that he is lesse than the least of all God's mercies if any such there were he should have no less cause to be affected with the abundance of that grace which so preserved him from sins and provocations For if we stand it is he that upholdeth us if we fall it is he that raiseth us it is his especial favour that either we avoid sin or sinning escape punishment Now then God having by many real evidences declared such particular affection toward us can we considering thereon do otherwise than say to our selves after Saint John Nos ergò diligamus Deum quoniam prior dilexit nos Let us therefore love God because God first loved us surely in all ingenuity according to all equity we are bound to do so the reason and nature of things doth require it of us all other loves even those of the baser sort are able to propagate themselves to continue and enlarge their kind are commonly fruitfull and effectual in producing their like how strangely then unnatural and monstrous is it that this love onely this so vigorous and perfect love should be barren and impotent as it were If you love those that love you saith our Saviour what reward have you what reward can you pretend to for so common so necessary a performance do not even the publicans doe the same the Publicans men not usually of the best natures or tenderest hearts yet they do thus And again saith he If you love those who love you what thank is it for even sinners love those that love them sinners men not led by conscience of duty or regard to reason but hurried with a kind of blind and violent force by instinct of nature do so much go so far If thus men both by nature and custom most untractable the least guided by rules of right of reason of ingenuity yea not onely the most barbarous men but even the most savage beasts are sensible of courtesies return a kind of affection unto them who make much of them and do them good what temper are we of if all that bounty we experience cannot move us if God's daily loading us with his benefits if his crowning us with loving-kindness and tender mercies if all those showres of blessings which he continually poureth down upon our heads doth not produce some good degree of correspondent affection in us It cannot surely proceed altogether from a wretched baseness of disposition that we are so cold and indifferent in our affection toward God or are sometimes so averse from loving him it must rather in great part come from our not observing carefully not frequently calling to mind not earnestly considering what God hath done for us how exceedingly we stand obliged to his goodness from our following that untoward generation of men who were not 't is said mindfull of the wonders which God did among them who remembred not his hand nor the day that he delivered them rather following I say such careless and heartless people so they are termed than imitating that excellent Person 's discretion who constantly did set God's loving-kindness before his eyes who frequently did thus raise his mind and rouse up his affections Bless the Lord O my soul and all that is within me bless his holy name Bless the Lord O my soul and forget not all his benefits who forgiveth all thine iniquities and healeth all thy diseases c. It is not for want of the like experience or the like obligation but for want of the same wisedom of the same care of the same honest consideration and diligence that we do not the like To these means I add that 4. A special help to breed in us this holy disposition of soul will be the setting our selves in good earnest with a strong and constant resolution to endeavour the performance of all our duty toward God and keeping his commandments although upon inferiour considerations of reason such as we are capable of applying to this purpose regards of fear of hope of desire to avoid the mischiefs arising from sin or attaining the benefits ensuing upon vertue If we cannot immediately raise our hearts to that higher pitch of acting from that nobler principle of love let us however apply that we can reach unto practice striving as we are able to perform what God requires of us exercising our selves as to material acts in keeping a conscience void of offence toward God and toward man the doing which as it may in time discover the excellency of goodness to our mind so it will by degrees reconcile our affections thereto then by God's blessing who graciously regards the meanest endeavours toward good who despiseth not the day of small things who will not quench the smoaking flax nor break the bruised reed from doing good out of a sober regard to our own welfare we shall come to like it in it self and consequently to love him unto whose
nature and to whose will it renders us conformable for as doing ill breeds a dislike to goodness and an aversion from him who himself is full thereof and who rigorously exacts it of us as bad conscience removes expectation of good from God and begets a suspicion of evil from him consequently stifling all kindness toward him so doing well we shall become acquainted with it and friends thereto a hearty approbation esteem and good liking thereof will ensue finding by experience that indeed the ways of wisedom vertue and piety are pleasantness and all her paths are peace that the fruits of conscientious practice are health to our body and to our soul security to our estate and to our reputation rest in our mind and comfort in our conscience goodness will become pretious in our eyes and he who commends it to us being himself essential goodness will appear most venerable and most amiable we shall then become disposed to render him what we perceive he best deserves entire reverence and affection 5. But I commend farther as a most necessary mean of attaining this disposition assiduous earnest prayer unto God that he would in mercy bestow it on us and by his grace work it in us which practice is indeed doubly conducible to this purpose both in way of impetration and by real efficacy it will not fail to obtain it as a gift from God it will help to produce it as an instrument of God's grace Upon the first accompt it is absolutely necessary for it is from God's free representation of himself as lovely to our minds and drawing our hearts unto him although ordinarily in the use of the means already mentioned or some like to them that this affection is kindled our bare consideration is too cold our rational discourse too faint we cannot sufficiently recollect our wandring thoughts we cannot strongly enough impress those proper incentives of love upon our hearts our hearts so dampt with sensual desires so clogg'd and pester'd with earthly inclinations so as to kindle in our souls this holy flame it can onely be effected by a light shining from God by a fire coming from heaven As all others so more especially this Queen of graces must proceed from the father of lights and giver of all good gifts he alone who is love can be the parent of so goodly an off-spring can beget this lively image of himself within us it is the principal fruit of God's Holy Spirit nor can it grow from any other root than from it it is called the love of the Spirit as its most signal and peculiar effect in fine the love of God as Saint Paul expresly teaches us is shed abroad in our hearts by the Holy Spirit given unto us given but that not without asking without seeking a grace so excellent God we may be assured will not dispense a gift so pretious he will not bestow on them who do not care to look after it who will not vouchsafe to beg it if we are not willing to acknowledge our want thereof if we refuse to express our desire of it if we will not shew that we regard and value it if when God freely offers it and invites us to receive it he doth so by offering his holy Spirit the fountain thereof unto us we will not decently apply our selves to him for it how can we expect to obtain it God hath propounded this condition and 't is surely no hard no grievous condition if we ask we shall receive he hath expresly promised that He will give his Spirit his Spirit of love to them who ask it we may be therefore sure performing the condition duly to obtain it and as sure neglecting that we deserve to go without it Prayer then is upon this accompt a needfull means and it is a very profitable one upon the score of its own immediate energy or vertue for as by familiar converse together with the delights and advantages attending thereon other friendships are begot and nourished so even by that acquaintance as it were with God which devotion begets by experience therein how sweet and good he is this affection is produced and strengthened As want of entercourse weakens and dissolves friendship so if we seldom come at God or little converse with him it is not onely a sign but will be a cause of estrangement and disaffection toward him according to the nature of the thing prayer hath peculiar advantages above other acts of piety to this effect therein not onely as in contemplation the eye of our mind our intellectual part is directed toward God but our affections also the hand of our soul by which we embrace good the feet thereof by which we pursue it are drawn out and fixed upon him we noâ— onely therein behold his excellencies but in a manner feel them and enjoy them our hearts also being thereby softned and warmed by desire become more susceptive of love We do in the performance of this duty approach nearer to God and consequently God draws nearer to us as Saint James assures Draw near saith he unto God and he will draw near to you and thereby we partake more fully and strongly of his gracious influences therein indeed he most freely communicates his grace therein he makes us most sensible of his love to us and thereby disposeth us to love him again I add that true fervent and hearty prayer doth include and suppose some acts of love or some near tendencies thereto whence as every habit is corroborated by acts of its kind so by this practice divine love will be confirmed and increased These are the means which my meditation did suggest as conducing to the production and growth of this most excellent grace in our souls III. I should lastly propound some Inducements apt to stir us up to the endeavour of procuring it and to the exercise thereof by representing to your consideration the blessed fruits and benefits both by way of natural causality and of reward accruing from it as also the wofull consequences and mischiefs springing from the want thereof How being endewed with it perfects and advances our nature rendring it in a manner and degree divine by resemblance to God who is full thereof so full that he is called Love by approximation adherence and union in a sort unto him how it ennobles us with the most glorious alliance possible rendring us the friends and favourites of the Sovereign King and Lord of all brethren of the first-born whose names are written in heaven enriches us with a right and title to the most inestimable treasures those which eye hath not seen nor ear heard nor have entred into the heart of man to conceive which God hath prepared for them that love him a sure possession of the supreme good of all that God is able to bestow all whose wisedom and power whose counsel and care it eternally engageth for our benefit how all security and welfare all
rest and peace all joy and happiness attend upon it for that The Lord preserveth all them that love him preserveth them in the enjoyment of all good in safety from all danger and mischief and that to those who love God all things co-operate for their good how incomparable a sweetness and delight accompany the practice thereof far surpassing all other pleasures perfectly able to content our minds to sustain and comfort us even in the want of all other satisfactions yea under the pressure of whatever most grievous afflictions can befall us How contrariwise the want thereof will depress us into a state of greatest imperfection and baseness setting us at the greatest distance from God in all respects both in similitude of nature and as to all favourable regard or beneficial communication from him casting us into a wretched and disgracefull consortship with the most degenerate creatures the accursed fiends who for disaffection and enmity toward God are banished from all happiness how it extreamly impoverisheth and beggereth us devesting us of all right to any good thing rendring us incapable of any portion but that of utter darkness how it excludeth us from any safety any rest any true comfort or joy and exposeth us to all mischief and misery imaginable all that being deprived of the divine protection presence and favour being made objects of the divine anger hatred and severe justice being abandoned to the malice of hell being driven into utter darkness and eternal fire doth import or can produce I should also have commended this love to you by comparing it with other loves and shewing how far in its nature in its causes in its properties in its effects it excelleth them even so far as the object thereof in excellency doth transcend all other objects of our affection how this is grounded upon the highest and surest reason others upon accounts very low and mean commonly upon fond humour and mistake this produceth real certain immutable goods others at best terminate onely in goods apparent unstable and transitory this is most worthy of us employing all our faculties in their noblest manner of operation upon the best object others misbeseem us so that in pursuing them we disgrace our understanding misapply our desires distemper our affections mispend our endeavours I should have enlarged upon these considerations and should have adjoined some particular advantages of this grace as for instance that the procuring thereof is the most sure the most easie the most compendious way of attaining all others of sweetning and ingratiating all obedience to us of making the hardest yoke easie and the heaviest burthen light unto us In fine I should have wished you to consider that its practice is not onely a mean and way to happiness but our very formal happiness it self the real enjoyment of the best good we are capable of that in which alone heaven it self the felicity of Saints and Angels doth consist which more then comprehends in it self all the benefits of highest dignity richest plenty and sweetest pleasure But I shall forbear entring upon so ample and fruitfull subjects of meditation and conclude with that good Collect of our Church O Lord who hast prepared for them that love thee such good things as pass man's understanding pour into our hearts such love toward thee that we loving thee above all things may obtain thy promises which exceed all that we can desire through Jesus Christ our Lord. Amen The Third Sermon MATT. 22. 39. And the Second is like unto it Thou shalt love thy neighbour as thy self THE essential goodness of God and his special benignity toward mankind are to a considering mind divers ways very apparent the frame of the world and the natural course of things do with a thousand voices loudly and clearly proclaim them to us every sense doth yield us affidavit to that speech of the Holy Psalmist The earth is full of the goodness of the Lord we see it in the glorious brightness of the skies and in the pleasant verdure of the fields we taste it in the various delicacies of food supplied by land and sea we smell it in the fragrancies of herbs and flowers we hear it in the natural musick of the woods we feel it in the comfortable warmth of heaven and in the cheering freshness of the air we continually do possess and enjoy it in the numberless accommodations of life presented to us by the bountifull hand of nature Of the same goodness we may be well assured by that common providence which continually doth uphold us in our being doth opportunely relieve our needs doth protect us in dangers and rescue us from imminent mischiefs doth comport with our infirmities and misdemeanours the which in the divine Psalmists style doth hold our soul in life and suffereth not our feet to be moved doth redeem our life from destruction doth crown us with loving-kindness and tender mercies The dispensations of grace in the revelation of heavenly truth in the overtures of mercy in the succours of our weakness in the proposal of glorious rewards in all the methods and means conducing to our salvation do afford most admirable proofs and pledges of the same immense benignity But in nothing is the divine goodness toward us more illustriously conspicuous than in the nature and tendency of those Laws which God hath been pleased for the regulation of our lives to prescribe unto us all which do palpably evidence his serious desire and provident care of our welfare so that in imposing them he plainly doth not so much exercise his Sovereignty over us as express his kindness toward us neither do they more clearly declare his will than demonstrate his good-will to us And among all divine Precepts this especially contained in my Text doth argue the wonderfull goodness of our heavenly Law-giver appearing both in the manner of the proposal and in the substance of it The Second saith our Lord is like to it that is to the Precept of loving the Lord our God with all our heart and is not this a mighty argument of immense goodness in God that he doth in such a manner commend this duty to us coupling it with our main duty toward him and requiring us with like earnestness to love our neighbour as to love himself He is transcendently amiable for the excellency of his nature he by innumerable and inestimable benefits graciously conferred on us hath deserved our utmost affection so that naturally there can be no obligation bearing any proportion or considerable semblance to that of loving him yet hath he in goodness been pleased to create one and to endew it with that privilege making the love of a man whom we cannot value but for his gifts to whom we can owe nothing but what properly we owe to him no less obligatory to declare it near as acceptable as the love of himself to whom we owe all To him as the sole authour and free donour
of all our good by just correspondence all our mind and heart all our strength and endeavour are due and reasonably might he engross them to himself excluding all other beings from any share in them so that we might be obliged onely to fix our thoughts and set our affections on him onely to act directly for his honour and interest saying with the Holy Psalmist Whom have I in heaven but thee and there is none in earth that I desire beside thee Yet doth he freely please to impart a share of these performances on mankind yet doth he charge us to place our affection on one another to place it there indeed in a measure so large that we can hardly imagine a greater according to a rule than which none can be devised more compleat or certain O marvellous condescension O goodness truly divine which surpasseth the nature of things which dispenseth with the highest right and forgoeth the greatest interest that can be Doth not God in a sort debase himself that he might advance us doth he not appear to wave his own due and neglect his own honour for our advantage how otherwise could the love of man be capable of any resemblance to the love of God and not stand at an infinite distance or in an extream disparity from it how otherwise could we be obliged to affect or regard any thing beside the Sovereign the onely goodness how otherwise could there be any second or like to that first that great that peerless command Thou shalt love the Lord thy God with all thy heart This indeed is the highest commendation whereof any Law is capable for as to be like God is the highest praise that can be given to a person so to resemble the divinest Law of love to God is the fairest character that can be assigned of a Law the which indeed representeth it to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Saint James calleth it that is a Royal and Sovereign Law exalted above all others and bearing a sway on them Saint Paul telleth us that the end of the commandment or the main scope of the Evangelical doctrine is charity out of a pure heart and a good conscience and faith unfeigned that charity is the summe and substance of all other duties and that he that loveth another hath fulfilled the whole law that Charity is the chief of the Theological vertues and the prime fruit of the divine Spirit and the bond of perfection which combineth and consummateth all other graces and the general principle of all our doings Saint Peter enjoineth us that to all other vertues we add charity as the top and crown of them and Above all things saith he have fervent charity among your selves Saint John calleth this Law in way of excellence the commandment of God and our Lord himself claimeth it as his peculiar Precept This saith he is my commandment that ye love one another as I have loved you A new commandment I give unto you that ye love one another and maketh the observance of it the special cognizance of his followers By this shall all men know that ye are my disciples if ye love one another These indeed are lofty commendations thereof yet all of them may worthily veil to this all of them seem verified in virtue of this because God hath vouchsafed to place this command in so near adjacency to the first great Law conjoining the two Tables making Charity contiguous and as it were commensurate to Piety It is true that in many respects Charity doth resemble Piety for it is the most genuine daughter of Piety thence in complexion in features in humour much favouring its sweet mother It doth consist in like dispositions and motions of soul It doth grow from the same roots and principles of benignity ingenuity equity gratitude planted in our original constitution by the breath of God and improved in our hearts by the divine Spirit of love It produceth the like fruits of beneficence toward others and of comfort in our selves It in like manner doth assimilate us to God rendring us conformable to his nature followers of his practice and partakers of his felicity It is of like use and consequence toward the regulation of our practice and due management of our whole life In such respects I say this Law is like to the other but it is however chiefly so for that God hath pleased to lay so great stress thereon as to make it the other half of our Religion and duty or because as Saint John saith This commandment have we from him that he who loveth God love his brother also which is to his praise a most pregnant demonstration of his immense goodness toward us But no less in the very substance of this Duty will the benignity of him that prescribeth it shine forth displaying it self in the rare beauty and sweetness of it together with the vast benefit and utility which it being observed will yield to mankind which will appear by what we may discourse for pressing its observance but first let us explain it as it lyeth before us expressed in the words of the Text wherein we shall consider two Particulars observable First The Object of the Duty Secondly The Qualification annexed to it The Object of it Our Neighbour The Qualification As our selves I. The Object of Charity is our Neighbour that is it being understood as the Precept now concerneth us according to our Lord's exposition or according to his intent and the tenour of his Doctrine every man with whom we have to doe or who is capable of our love especially every Christian. The Law as it was given to God's ancient people did openly regard onely those among them who were linked together in a holy neighbourhood or Society from which all other men being excluded were deemed strangers and foreiners aliens as Saint Paul speaketh from the commonwealth of Israel and strangers from the covenants of promise for thus the Law runneth in Leviticus Thou shalt not bear any grudge against the children of thy people but thou shalt love thy neighbour as thy self where plainly Jews and Neighbours are terms equivalent other men being supposed to stand at distance without the fold or politick enclosure which God by several Ordinances had fenced to keep that Nation unmixt and separate nor can it be excepted against this notion that in the same Chapter it is enjoined But the stranger that dwelleth with you shall be unto you as one born among you and thou shalt love him as thy self for by that stranger as the Jewish Masters well interpret it is meant a Proselyte of righteousness or one who although a stranger by birth was yet a brother in Religion having voluntarily submitted to their Law being engaged in the same Covenant and thence admitted to the same Privileges as an adopted Child of that Holy
the highest we can that is the same as we bear to our selves for how can we love God enough or with all our soul if we do not accord with him in loving his friends and relations his servants his children with most entire affection If in God's judgment they are equal to us if in his affection and care they have an equal share if he in all his dealings is indifferent and impartial toward all how can our judgment our affection our behaviour be right if they do not conspire with him in the same measures 7. Indeed the whole tenour and Genius of our Religion do imply obligation to this pitch of charity upon various accompts It representeth all worldly goods and matters of private interest as very inconsiderable and unworthy of our affection thereby substracting the fuel of immoderate self-love It enjoineth us for all our particular concerns entirely to rely upon providence so barring solicitude for our selves and disposing an equal care for others It declareth every man so weak so vile so wretched so guilty of sin and subject to misery so for all good wholly indebted to the pure grace and mercy of God that no man can have reason to dote on himself or to prefer himself before others we need not cark or prog or scrape for our selves being assured that God sufficiently careth for us In its accompt the fruits and recompences of love to others in advantage to our selves do far surpass all present interests and enjoyments whence in effect the more or less we love others answerably the more or less we love our selves so that charity and self-self-love become coincident and both run together evenly in one channel It recommendeth to us the imitation of God's love and bounty which are absolutely pure without any regard any capacity of benefit redounding to himself It commandeth us heartily to love even our bitterest enemies and most cruel persecutours which cannot be performed without a proportionable abatement of self-self-love It chargeth us not onely freely to impart our substance but willingly to expose our lives for the good of our brethren in which case charity doth plainly match self-love for what hath a man more dear or precious than his life to lay out for himself It representeth all men considering their divine extraction and being formed after God's Image their designation for eternal glory and happiness their partaking of the common redemption by the undertakings and sufferings of Christ their being objects of God's tender affection and care so very considerable that no regard beneath the highest will befit them It also declareth us so nearly allied to them and so greatly concerned in their good we being all one in Christ and members one of another that we ought to have a perfect complacency in their welfare and a sympathy in their adversity as our own It condemneth self-love self-pleasing self-seeking as great faults which yet even in the highest excess do not seem absolutely bad or otherwise culpable than as including partiality or detracting from that equal measure of charity which we owe to others for surely we cannot love our selves too much if we love others equally with our selves we cannot seek our own good excessively if with the same earnestness we seek the good of others It exhibiteth supernatural aids of grace and conferreth that Holy Spirit of love which can serve to no meaner purposes than to quell that sorry principle of niggardly selfishness to which corrupt nature doth incline and to enlarge our hearts to this divine extent of goodness 8. Lastly many conspicuous examples proposed for our direction in this kind of practice do imply this degree of charity to be required of us It may be objected to our discourse that the duty thus understood is unpracticable nature violently swaying to those degrees of self-love which charity can no wise reach This exception would time permit I should assoil by shewing how far and by what means we may attain to such a practice how at least by aiming at this top of perfection we may ascend nearer and nearer thereto in the mean time experience doth sufficiently evince possibility and assuredly that may be done which we see done before us And so it is pure charity hath been the root of such affections and such performances recorded by indubitable testimony toward others which hardly any man can exceed in regard to himself nor indeed hath there scarce ever appeared any heroical vertue or memorable piety whereof charity overbearing selfishness and sacrificing private interest to publick benefit hath not been a main ingredient For instance then Did not Abraham even prefer the good of others before his own when he gladly did quit his countrey patrimony friends and kindred to pass his days in a wandring pilgrimage upon no other encouragement than an overture of blessing on his posterity Did not the charity of Moses stretch thus far when for the sake of his brethren he voluntarily did exchange the splendours and delights of a Court for a condition of vagrancy and servility chusing rather as the Apostle speaketh to suffer affliction with the people of God than to enjoy the pleasures of sin did not it overstretch when although having been grievously affronted by them he wished that rather his name should be expunged from God's book than that their sin should abide unpardoned Did not Samuel exercise such a charity when being ingratefully and injuriously dismounted from his authority he did yet retain toward that people a zealous desire of their welfare not ceasing earnestly to pray for them Did not Jonathan love David equally with himself when for his sake he chose to incur the displeasure of his father and his King when for his advantage he was content to forfeit the privilege of his birth and the inheritance of a Crown when he could without envy or grudge look on the growing prosperity of his supplanter could heartily wish his safety could effectually protect it could purchase it to him with his own great danger and trouble when he that in gallantry of courage and vertue did yield to none was yet willing to become inferiour to one born his subject one raised from the dust one taken from a sheep-coat so that unrepiningly and without disclain he could say Thou shalt be King over Israel and I shall be next unto thee are not these pregnant evidences that it was truly said in the story The soul of Jonathan was knit to the soul of David and he loved him as his own soul Did not the Psalmist competently practise this duty when in the sickness of his ingratefull adversaries he cloathed himself with sackcloath he humbled his soul with fasting he bowed down heavily as one that mourneth for his mother Were not Elias Jeremy and other Prophets as much concerned for the good of their country-men as for their own when they took such pains when they run such
crazy state do so mightily obstruct the practice of this duty in the degree specified so that however we cannot by any force of reason or philosophy attain to desire so much or relish so well the good of others as our own yet we must remember that a subsidiary power is by the divine mercy dispensed able to controll and subdue nature to a compliance to raise our practice above our natural forces We have a like averseness to other spiritual duties to the loving God with all our hearts to the mortifying our flesh and carnal desires to the contempt of wordly things and placing our happiness in spiritual goods yet we are able to perform them by the succour of grace and in virtue of that omnipotency which Saint Paul assumed to himself when he said I can doe all things by Christ enabling me If we can get the Spirit of love and assuredly we may get it if we carefully will seek it with constant fervency imploring it from him who hath promised to bestow it on those that ask it it will infuse into our minds that light whereby we shall discern the excellency of this duty together with the folly and baseness of that selfishness which crosseth it it will kindle in our hearts charitable affections disposing us to wish all good to our neighbour and to feel pleasure therein it will render us partakers of that divine nature which so will guide and urge us in due measure to affect the benefit of others as now corrupt nature doth move us unmeasurably to covet our own being supported and elevated by its virtue we may surmounting the clogs of fleshly sense and conceit soar up to the due pitch of charity being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taught of God to love one another and endowed with the fruits of the Spirit which are love gentleness goodness meekness and created according to God in Christ Jesus to the practice of answerable good works 7. There are divers means conducible to the abatement of difficulty in this practice which I shall propose referring the matter to issue upon due trial of them 1. Let us carefully weigh the value of those things which immoderate self-love doth affect in prejudice to charity together with the worth of those which charity doth set in balance to them Aristotle himself doth observe that the ground of culpable self-love scraping scrambling scuffling for particular interest is mens high esteem and passion for and greedy appetite of wealth of honours of corporeal pleasures whereas vertuous persons not admiring those things will constanly act for honesty sake and out of love to their friends or countrey wherein although they most really benefit and truly gratifie them selves yet are they not blamed for selfishness And so indeed it is If we rightly did apprehend the infinite vanity of all wordly goods the meanness of private concerns the true despicableness of all those honours those profits those delights on which commonly men do so dote we should not be so fond or jealous of them as to scrape or scuffle for them envying or grutching them to others If we did conceive the transcendent worth of future rewards allotted to this and other vertues the great considerableness of publick good at which charity aimeth the many advantages which may accrue to us from our neighbours welfare entertained with complacence and wisely accommodated to our use we should not be so averse from tendring his good as our own 2. Let us consider our real state in the world in dependance upon the pleasure and providence of Almighty God If we look upon our selves as subsisting onely by our own care and endeavour without any other patronage or help it may thence prove hard to regard the interests of others as comparable to our own seeing then in order to our living with any convenience it is necessary that we should be solicitous for our own preservation and sustenance that will engage us to contend with others as competitours for the things we need and uncapable otherwise to attain But if as we ought to doe and the true state of things requireth we consider our selves as subsisting under the protection and by the providence of God who no less careth for us than for others and no less for others than for us for as the Wise-man saith he careth for all alike who recommendeth to us a being mutually concerned each for other and is engaged to keep us from suffering thereby who commandeth us to disburthen our cares upon himself who assuredly will the better provide for us as we do more further the good of others If we do consider thus it will deliver us from solicitude concerning our subsistence and personal accommodations whence we may be free to regard the concerns of others with no less application than we do regard our own As living under the same Government and Laws being members of one Commonwealth one Corporation one Family disposeth men not onely willingly but earnestly to serve the publick interest beyond any hopes of receiving thence any particular advantage answerable to their pain and care so considering our selves as members of the world and of the Church under the governance and patronage of God may disengage us from immoderate respect of private good and incline us to promote the common welfare 3. There is one plain way of rendring this duty possible or of perfectly reconciling charity to self-love which is a making the welfare of our neighbour to be our own which if we can doe then easily may we desire it most seriously then may we promote it with the greatest zeal and vigour for then it will be an instance of self-love to exercise charity then both these inclinations conspiring will march evenly together one will not extrude nor depress the other It may be hard while our concerns appear divided not to prefer our own but when they are coincident or conspire together the ground of that partiality is removed Nor is this an imaginary course but grounded in reason and thereby reducible to practice for considering the manifold bands of relation natural civil or spiritual between men as naturally of the same kind and bloud as civilly members of the same society as spiritually linked in one brotherhood considering the mutual advantages derivable from the wealth and welfare of each other in way of needfull succour advice and comfort of profitable commerce of pleasant conversation considering the mischiefs which from our neighbours indigency and affliction we may incur they rendring him as a wild beast unsociable troublesome and formidable to us considering that we cannot be happy without good nature and good humour and that good nature cannot behold any sad object without pity and dolorous resentment good humour cannot subsist in prospect of such objects considering that charity is an instrument whereby we may apply all our neighbours good to our selves it being ours if we can find complacence therein it may appear reasonable to reckon all
affect their amity and by obliging means to procure it Hence is that Evangelical Precept so often enjoined to us of pursuing peace with all men importing that we should desire and seek by all fair means the good will of men without which peace from them cannot subsist for if they do not love us they will be infesting us with unkind words or deeds VIII Hence also Charity disposeth to please our neighbour not onely by inoffensive but by obliging demeanour by a ready complaisance and compliance with his fashion with his humour with his desire in matters lawfull or in a way consistent with duty and discretion Such charity Saint Paul did prescribe Let every one please his neighbour for his good to edification Such he practised himself Even as I please all men in all things not seeking mine own profit and I have made my self a servant to all that I might gain the more Such was the charity of our Lord for even Christ pleased not himself He indeed did stoop to converse with sorry men in their way he came when he was invited he accepted their entertainment he from the frankness of his conversation with all sorts of persons did undergo the reproach of being a wine-bibber a friend of Publicans and sinners It is the Genius and complexion of charity to affect nothing uncouth or singular in matters of indifferent nature to be candid not rigid in opinion to be pliable not stiff in humour to be smooth and gentle not rugged and peevish in behaviour It doth indeed not flatter not sooth not humour any man in bad things or in things very absurd and foolish it would rather chuse to displease and cross him than to abuse to delude to wrong or hurt him but excepting such cases it gladly pleaseth all men denying its own will and conceit to satisfie the pleasure and fancy of others practising that which Saint Peter injoined in that Precept be of one mind be compassionate love as brethren be pitifull be courteous or as Saint Paul might intend when he bid us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to gratifie to indulge one another IX Love of our neighbour doth imply readiness upon all occasions to do him good to promote and advance his benefit in all kinds It doth not rest in good opinions of mind and good affections of heart but from those roots doth put forth abundant fruits of real beneficence it will not be satisfied with faint desires or sluggish wishes but will be up and doing what it can for its neighbour Love is a busie and active a vigorous and sprightfull a couragious and industrious disposition of soul which will prompt a man and push him forward to undertake or undergo any thing to endure pains to encounter dangers to surmount difficulties for the good of its object Such is true charity it will dispose us to love as Saint John prescribeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in work and in truth not onely in mental desire but in effectual performance not onely in verbal pretence but in real effect Hence charity will render a man a General benefactour in all matters upon all occasions affording to his neighbour all kinds of assistance and relief according to his neighbours need and his own ability It will make him a bountifull dispenser of his goods to the poor a comforter of the afflicted a visiter of the sick an instructour of the ignorant an adviser of the doubtfull a protectour of the oppressed a hospitable entertainer of strangers a reconciler of differences an intercessour for offenders an advocate of those who need defence a succourer of all that want help The practice of Job describeth its nature I saith he delivered the poor that cried and the fatherless and him that had none to help him The blessing of him that was ready to perish came upon me and I caused the widows heart to sing for joy I was eyes to the blind and feet was I to the lame I was a father to the poor and the cause which I knew not I searched out And I brake the jaws of the wicked and plucked the spoil out of his teeth If I have held the poor from their desire or have caused the eyes of the widow to fail Or have eaten my morsel my self alone and the fatherless hath not eaten thereof If I have seen any perish for want of cloathing or any poor without covering The stranger did not lodge in the street but I opened my doors to the traveller Such is a charitable man the Sun is not more liberal of his light and warmth than he is of beneficial influence He doth not spare his substance being rich in good works ready to distribute willing to communicate And where his estate faileth yet the contribution of his endeavour will not be wanting he will be ready to draw and press others to beneficence so doing good not onely according to his power but in a manner beyond it making the ability of others to supply his own weakness and being liberal with their wealth The description of Cimon is a good character of a charitable man Nulli fides ejus nulli opera nulli res familiaris defuit Thus may the poorest men be great benefactours so the poor Apostles who had nothing yet did enrich many not onely in spiritual treasure but taking care for supply of the poor by their precepts and moving exhortations and he that had not where to lay his head was the most bountifull person that ever was for our sake he became poor that we by his poverty might be made rich In all kinds charity disposeth to further our neighbours good but especially in the concerns of his soul the which as incomparably they do surpass all others so it is the truest and noblest charity to promote them It will incline us to draw forth our soul to the hungry and to satisfie the afflicted soul to bring the poor that are cast out to our house to cover the naked to loose the bands of wickedness to undoe the heavy burthens to let the oppressed go free to break every yoke to supply any corporal indigency to relieve any temporal distress but especially it will induce to make provision for the soul to relieve the spiritual needs of our neighbour by affording him good instruction and taking care that he be informed in his duty or conducted in his way to happiness by admonition and exhortation quickning encouraging provoking spurring him to good works by resolving him in his doubts and comforting him in his troubles of conscience lifting up the hands which hang down and the feeble knees by seasonable and prudent reproof by all ways serving to convert him from the errour of his way and so saving a soul from death and hiding a multitude of sins which is the
love but perfect love casteth out fear No man indeed is apt to fear him whom he loveth or is able much to love him whom he feareth for love esteemeth its object as innocent fear apprehendeth it as hurtfull love disposeth to follow and embrace fear inclineth to decline and shun To suspect a friend therefore is to disavow him for such and upon slender grounds to conceit ill of him is to deem him unworthy of our love The innocence and inoffensiveness of charity which provoketh no man to do us harm doth also breed great security and confidence any man will think he may walk unarmed and unguarded among those to whom he beareth good-will to whom he neither meaneth nor doeth any harm being guarded by a good conscience and shielded with innocence It removeth discontent or dissatisfaction in our state the which usually doth spring from ill conceits and surmises about our neighbour or from wrathfull and spitefull affections toward him for while men have good respect and kindness for their neighbours they seldom are dissatisfied in their own condition they can never want comfort or despair of succour It curbeth ambition and avarice those impetuous those insatiable those troublesome dispositions for a man will not affect to climb above those in whose honour he findeth satisfaction nor to scramble with them for the goods which he gladly would have them to enjoy a competency will satisfie him who taketh himself but for one among the rest and who can as little endure to see others want as himself who would trouble himself to get power over those to o're-top them in dignity and fame to surpass them in wealth whom he is ready to serve in the meanest offices of kindness whom he would in honour prefer to himself unto whom he will liberally communicate what he hath for his comfort and relief In the prevalence of such bad passions and dispositions of soul our misery doth most consist thence the chief troubles and inconveniencies of our life do proceed wherefore charity doth highly deserve of us in freeing us from them VII 2. It consequently doth settle our mind in a serene calm sweet and cheerfull state in an even temper and good humour and harmonious order of soul which ever will result from the evacuation of bad passions from the composure of such as are indifferent from the excitement of those which are good and pleasant The fruits of the Spirit saith Saint Paul are love joy peace long-suffering gentleness goodness or benignity love precedeth joy and peace follow as its constant attendants gentleness and benignity come after as its certain effects Love indeed is the sweetest of all passions ever accompanied with a secret delectation and pleasant sense whenever it is placed upon a good object when it acteth in a rational way when it is vigorous it must needs yield much joy It therefore greatly conduceth to our happiness or rather alone doth suffice to constitute us happy VIII 3. Charity will preserve us from divers external mischiefs and inconveniencies to which our life is exposed and which otherwise we shall incur If we have not charity toward men we shall have enmity with them and upon that do wait troops of mischief we shall enjoy nothing quietly or safely we shall do nothing without opposition or contention no conversation no commerce will be pleasant clamour obloquy tumult and trouble will surround us we shall live in perpetual danger the enmity of the meanest and weakest Creature being formidable But all such mischiefs charity will prevent or remove damming up the fountains or extirpating the roots of them for who will hate a person that apparently loveth him who can be so barbarous or base as to hurt that man whom he findeth ever ready to do himself good what brute what devil can find in his heart to be a foe to him who is a sure friend to all No Publican can be so wretchedly vile no sinner so destitute of goodness for If saith our Lord upon common experience you love them which love you what reward have you do not even the publicans the same and If you do good to them which do good to you what thank have you for sinners also do even the same It seemeth beyond the greatest degeneracy and corruption whereof humane nature is capable to requite charity with enmity yea not to return some kindness for it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who saith Saint Peter is he that will do you hurt if you be followers of that which is good or imitatours of him that is good of the Sovereign goodness none surely can be so unjust or so unworthy As charity restraineth us from doing any wrong or yielding any offence to others in thought in word in deed from entertaining any bad conceits without ground from hatching any mischievous designs against our neighbour from using any harsh virulent biting language from any rugged discourteous disobliging behaviour from any wrongfull rigorous severe dealing toward him from any contemptuous pride or supercilious arrogance so it consequently will defend us from the like treatment for scarce any man is so malicious as without any provocation to do mischief no man is so incorrigibly savage as to persist in committing outrage upon perfect innocence joined with patience with meekness with courtesie Charity surely will melt the hardest heart and charm the fiercest spirit it will bind the most violent hand it will still the most obstreperous tongue it will reconcile the most offended most prejudiced heart it is the best guard that can be of our safety from assaults of our interest from dammage of our reputation from slander detraction and reproach If you would have Examples of this experience will afford many and some we have in the Sacred Records commended to our Observation Esau was a rough man and one who had been exceedingly provoked by his brother Jacob yet how did meek and respectfull demeanour overcome him so that Esau it is said in the history ran to meet him Iacob and fell on his neck and kissed him and they wept Saul was a man possessed with a furious envy and spite against David yet into what expressions did the sense of his kind dealing force him Is this thy voice my Son David Thou art more righteous than I for thou hast rewarded me good whereas I have rewarded thee evil behold I have played the fool and have erred exceedingly So doth charity subdue and triumph over the most inveterate prejudices and the most violent passions of men If peace and quiet be desirable things as certainly they are and that form implyeth when by wishing peace with men we are understood to wish all good to them it is charity onely that preserveth them which more surely than any power or policy doth quash all war and strife for war must have parties and strife implieth resistance be it the first or second blow which
upon the Lord out of a pure heart and to the Romans 14. 17. Let us therefore follow after the things that make for peace and things wherewith one may edifie another But here the Duty hath a more large and comprehensive Object 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all men as likewise it hath in the Epistle to the Hebrews Chap. 12. Ver. 14. Pursue peace with all men with all men without any exception with men of all Nations Jews and Gentiles Greeks and Barbarians of all Sects and Religions persecuting Jews and Idolatrous Heathens for of such consisted the generality of men at that time and so Saint Paul expresly in a like advice 1 Cor. 10. 32. Give no offence neither to the Jews nor to the Gentiles nor to the Church of God Even as I please all men And I may add by evident parity of reason with men of all degrees and estates high and low noble and base rich and poor of all tempers and dispositions meek and angry gentle and froward pliable and perverse of all endowments wise and foolish vertuous and vicious of all judgments and persuasions Orthodox and Heretical peaceable and schismatical persons this universally vast and boundless term All men contains them all Neither is there any evading our obligation to this Duty by pretending about others that they differ from us in humour and complexion of soul that they entertain opinions irreconcileably contrary to ours that they adhere to sects and parties which we dislike and disavow that they are not so vertuous so religious so holy as they should be or at least not in such a manner as we would have them for be this allegation true or false it will not excuse us while they are not devested of humane nature and can truly lay claim to the name and title of men we are by vertue of this Precept obliged to live peaceably with them III. We may consider the Qualification of the Duty here expressed and what those words mean If it be possible as much as lieth in you To which purpose we may advert from our description of living peaceably that it consists mainly of two parts one active or proceeding from us and terminated on others To bear good will to do good offices to procure the profit delight and welfare to abstain from the displeasure dammage and disturbance of others The other passive issuing from others and terminated on our selves That they be well affected toward us inclinable to do us good and no wise disposed to wish design or bring any harm trouble or vexation upon us Whereof the former is altogether in our power consisting of acts or omissions depending upon our free choice and counsel and we are directly obliged to it by virtue of those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much as lieth in you the latter is not fully so yet commonly there be probable means of effecting it which we are hence bound to use though sometimes they may fail of success For the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it be possible as they signifie the utmost endeavour is to be employed and that no difficulty beneath the degree of impossibility can discharge us from it so they intimate plainly that sometime our labour may be lost and our purpose defeated and that by the default of others it may be impossible we should arrive to a peaceable condition of life with all men However by this Rule we are directed not onely our selves not to infringe the terms of peace toward others but to endeavour earnestly by all honest and prudent means to obtain the good-will favour and respect of others by which they may be disposed to all friendly correspondence with us and not to disturb the quiet and tranquillity of our lives Having thus by way of Explication superficially glanced upon the words we will proceed to a more large and punctual review of them and shall consider more distinctly the Particulars grossly mentioned and I. What those especial Duties are included in this more comprehensive one of living peaceably with all men both those which are directly required of us as the necessary causes or immediate results of a peaceable disposition in us toward others and also those which are to be performed by us as just and reasonable means conducible to beget or preserve in others a peaceable inclination toward us these I shall consider promiscuously and 1. We are by this Precept directly obliged heartily to love that is to be bear good-will to to wish well to to rejoice in the welfare and commiserate the adversities of all men at least not to hate or bear ill-will to to desire or design the harm to repine at the happy success or delight in the misfortunes of any for as it is very hard to maintain peace and amicable correspondence with those we do not truly love so it is absolutely impossible to do it long with those we hate this Satanick passion or disposition of soul always prompting the mind possessed therewith to the contrivance and execution of mischief whence he that hates his brother is said to be a murtherer as having in him that bitter root from whence if power and occasion conspire will probably spring that most extream of outrages and capital breach of peace Love is the onely sure cement that knits and combines men in friendly society and hatred the certain fountain of that violence which rends and dissolves it We cannot easily hurt or strive with those we love and wish well to we cannot possibly long agree with those we hate and malign Peace without love can be esteemed little more than politick dissimulation and peace with hatred is really nothing less than an artificial disguise or an insidious covert of enmity 2. We are hence obliged to perform all kind offices of humanity which the condition of any man can require and may by us be performed without considerable inconvenience or detriment to our selves or others When for the preservation or comfortable accommodation of life they need our help or our advice we are readily to afford them when they are in want or distress we are to minister to them what comfort and relief we can We are upon this very score to obey that Injunction of Saint Paul to the Galatians As we have opportunity let us do good to all men For without this beneficence a mans carriage though otherwise harmless and inoffensive appears rather a suspicious strangeness than a peaceable demeanour and naturally produces an enmity in those that are concerned in it For he to whom being pressed with necessity requisite assistance is denied will infallibly be apt to think himself not onely neglected and disesteemed but affronted also and injured Need in the general conceit of men and especially of those that feel it begetteth a kind of title to some competent relief and consequently will heinously resent and complain bitterly of such supposed wrong and if ever he become able repay it with advantage And much more
the reasons which possibly may absolve or excuse them to extenuate their acknowledged faults by such circumstances as aptly serve that purpose and not to exaggerate them by streined consequences or uncertain conjectures To rebuke them if need be so as they may perceive we sincerely pity their errours and tender their good and wish nothing more then their recovery and do not design to upbraid deride or insult over them being fallen and finally not to recount their misdeeds over-frequently unseasonably and with complacence He that thus demeaneth himself manifestly sheweth himself to prize his neighbours good-will and to be desirous to continue in amity with him and assuredly obliges him to be in the same manner affected toward him But he that is rigidly severe and censorious in his judgments blaming in them things indifferent condemning actions allowable detracting from qualities commendable deducing mens doings from the worst causes and imputing them to the worst ends and representing them under the most odious appellations that calls all Impositions of superiours which he dislikes Tyranny and all manners of divine worship that sute not to his fancy superstition and all pretences to conscience in those that dissent from him hypocrisy and all opinions different from his heresy that is suspicious of ill intention without sufficient ground and prejudicates mens meanings before he well apprehends them and captiously perverts sayings capable of good construction That is curiously inquisitive into his neighbours life and gladly observes failings therein and upon all occasions recites stories to his disgrace and disadvantage that is immoderately bitter fierce and vehement in accusing and inveighing against others painting such as he assumes to impugn with the blackest colours in the most horrid shape and ugly dress converting all matter of discourse though never so unseasonably and impertinently into declamation and therein copiously expatiating in fine employing his utmost might of wit and eloquence and confidence in rendring that to others as hatefull as he signifies they are to himself such men what do they else but loudly proclaim that they despise their neighbours good-will purposely provoke his anger and defie his utmost enmity for 't is impossible such dealing should not by them who are therein concerned be accompted extreamly unjust and to proceed from desperate hatred 8. He that would effectually observe this Apostolick rule must be disposed to overlook such lesser faults committed against him as make no great breach upon his interest or credit yea to forget or forgive the greatest and most grievous injuries To excuse the mistakes and connive at the neglects and bear patiently the hasty passions of his neighbour and to embrace readily any seāsonable overture and accept any tolerable conditions of reconcilement For even in common life that observation of our Saviour most exactly holds It is impossible that offences should not come The air may sooner become wholly fixed and the sea continue in a perfect rest without waves or undulations than humane conversation be altogether free from occasions of distast which he that cannot either prudently dissemble or patiently digest must renounce all hopes of living peaceably here He that like tinder is inflammable by the least spark and is inraged by every angry word and resents deeply every petty affront and cannot endure the memory of a past unkindness should upon any terms be defaced resolves surely to live in eternal tumult and combustion to multiply daily upon himself fresh quarrels and to perpetuate all enmity already begun When as by total passing by those little causes of disgust the present contention is altogether avoided or instantly appeased our neighbours passion suddenly evaporates and consumes it self no remarkable footsteps of dissension remain our neighbour reflecting upon what is past sees himself obliged by our discreet forbearance however all possible means are used to prevent trouble and preserve peace To this purpose The discretion of a man deferreth his anger and it is his glory to pass over a transgression saith Solomon and He that covereth a transgression seeketh love saith the same wise Prince But farther 9. If we would live peaceably with all men we must not over highly value our selves nor over eagerly pursue our own things We must not admire our own endowments nor insist upon our deserts for this will make us apt to depreciate others and them to loath us We must not be over tender of our credit and covetous of respect for this will render us apt to take exceptions and engage us in troublesome competitions for superiority of place and preeminence in the vain opinions of men He that is of a proud heart stirreth up strife and Only i. e. chiefly from pride cometh contention saith Solomon We must not be much addicted to our own interests for this will dispose us to encroach upon the concernments of others and them to resist our attempts whence conflict and enmity will necessarily arise We must not prefer our own judgments and imperiously obtrude them upon others nor be pertinacious in perswading them to embrace our private opinions nor violently urgent to a compliance with our humour For these things are intolerably fastidious in conversation and obnoxious to be charged with usurpation and iniquity all men naturally challenging to themselves an equal or at least a proportionable share of reason together with the free conduct of their lives uncontrollable by private dictates If therefore we desire to live quietly and not needlesly to disoblige or displease others we should be modest in esteeming our own abilities and moderate in pursuing our own advantages and in our converse not less complacent to others then we desire they should be to us and as liberal in allowing leave to dissent from us as we are bold in taking freedom to abound in our own sense And if in debate a modest declaration of our opinion and the reasons inducing us thereto will not prevail it behoves us to give over such a succesless combat and to retire into the silent enjoyment of our own thoughts From not observing which rule discourse grows into contention and contention improves into feud and enmity 10. If we would live peaceably it concerns us to abstain from needless contests about matters of opinion and questions either meerly vain and frivolous of little use or concernment or over nice and subtle and thence indeterminable by reason or that are agitated with extraordinary eagerness and heat of passion or such as are already defined by general consent or such upon the decision of which the publick peace and safety do depend There are some controversies prickly like brambles and apt to scratch those that handle them but yielding no savoury or wholsom fruit such as concern the consequences of imaginary suppositions the state and circumstances of Beings to us unknown the right application of artificial terms and the like impertinent matters which serve to no other purpose but the exercise of curious
his word is a natural and necessary result of love to him this is the love of God saith Saint John that we keep his commandments and his commandments are not grievous 't is the nature of that Love to beget a free and delightfull Obedience Such then is the Subject of our Discourse even the sum the soul the spring of all our Religion and Duty And because it is requisite both for our direction how to doe and the examination of our selves whether we doe as we ought that we should understand what we are thus so far obliged to that we may be able to perform it and that we be effectually disposed thereto I shall use this method I will first endeavour to Explain the nature of this Love commanded us then to shew some Means of Attaining it lastly to propound some Inducements to the Purchase and Practice thereof I. For the first part we may describe Love in general for it seems not so easy to define it exactly to be an Affection or Inclination of the Soul toward an Object proceeding from an Apprehension and Esteem of some Excellency or some Conveniency therein its Beauty Worth or Usefulness producing thereupon if the Object be absent or wanting a proportionable desire and consequently an endeavour to obtain such a propriety therein such a possession thereof such an approximation or union thereto as the thing is capable of also a regret and displeasure in the failing so to obtain it or in the want absence and loss thereof likewise begetting a complacence satisfaction and delight in its presence possession or enjoyment which is moreover attended with a good-will thereto sutable to its nature that is with a desire that it should arrive unto and continue in its best state with a delight to perceive it so to thrive and flourish with a displeasure to see it suffer or decay in any wise with a consequent endeavour to advance it in all good and preserve it from all evil Which Description containing the chief Properties of Love in common do in some sort not to insist upon abstracted Notions or in Examples remote from our purpose all of them well agree to that Love which we owe to God according to the tenour of this Law and in the degree therein expressed that is in the best manner and highest degree for even of this Divine Love the chief Properties prerequisite thereto or intimately conjoined therewith or naturally resulting from it I conceive are these 1. A right apprehension and firm persuasion concerning God and consequently a high esteem of him as most excellent in himself and most beneficial to us for such is the frame of our Soul that the perceptive part doth always go before the appetitive that affection follows opinion that no object otherwise moves our desire then as represented by reason or by fancy good unto us what effect will the goodliest beauty or the sweetest harmony have upon him who wants sense to discern or judgment to prize them This is our natural way of acting and according to it that we may in due measure love God He must appear proportionably amiable and desirable to us we must entertain worthy thoughts of him as full of all Perfection in himself as the Fountain of all Good as the sole Author of all that Happiness we can hope for or receive as He in possession of whom we shall possess all things desirable in effect and vertue all riches all honours all pleasure all good that we are capable of and without whom we can enjoy no real Good or true Content Which Esteem of him how can it otherwise then beget Affection toward him If the faint resemblances or the slender participations of such Excellencies of that incomprehensible Wisedom that uncontrollable Power that unconfined Bounty that unblemished Purity which are united in him and shine from him with a perfect lustre if I say the very faint resemblances and imperfect participations of these Excellencies discerned in other things are apt to raise our Admiration and allure our Affection toward them if the glimmering of some small inconsiderable benefit the shadow of real profit discovered in these inferiour empty things is able so strongly to attract our eyes and fix our hearts upon them why should not from a like but so much greater Cause the like Effect proceed whence can it be that the apprehension of an Object so infinitely lovely so incomparably beneficial if not passing cursorily through our fancy but deeply impressed upon our mind should not proportionably affect and incline us toward Him with all that desire that delight that good will which are proper to Love If we think as the Psalmist did that there is none in heaven or in earth comparable to God comparable in essential Perfection comparable in beneficial Influence why should we not be disposed also to say with him Whom have I in heaven but thee and there is none upon earth that I desire besides thee Such a reverent Esteem is the proper foundation upon which true Love is built and which upholds it whence as the Love of God doth commonly denote all the Duties of Religion so doth Fear or Reverence to him likewise in Scripture style comprehend and express them all it being the Root from whence Love doth sprout and by which it is nourished it being the beginning of that true Wisedom by which we embrace and fasten our affection upon the Sovereign Good Hence we may observe that those devout persons whose hearts were fullest of this Love their minds were most employed in meditation upon the Divine Excellencies and upon the beneficial Emanations from them in Bounty and Mercy upon the Creatures their Tongues being tuned by their Thoughts and their inward Esteem breaking forth into Praise Every day all the day long at all times did they bless God praise his name speak of his righteousness shew forth his salvation as the Psalmist expresses his practice arising from Love enlivened by the esteem of God and the apprehension of his excellent Goodness from whence also that strong Faith that constant Hope that cheerful Confidence they reposed in him that hearty Approbation of all his Counsels and Purposes that full Acquiescence of Mind in his Proceedings that entire Submission of their Understanding to his Discipline and Resignation of their Will to his good pleasure that yielding up themselves their Souls and Bodies their Lives and Goods to his disposal with all the like high effects and pregnant signs of Love did flow but 2. Another property of this Love is an earnest desire of obtaining a Propriety in God of possessing him in a manner and enjoying him of approaching him and being so far as may be united to him When we stand upon such terms with any person that we have a free access unto and a familiar entercourse with him that his conversation is profitable and delightfull to us that we can upon all occasions have his advice and assistance that he