The practice of Christian graces, or, The whole duty of man laid down in a plaine and familiar way for the use of all, but especially the meanest reader : divided into XVII chapters, one whereof being read every Lords Day, the whole may be read over thrice in the year : with Private devotions for several occasions...

PARTITION XVI.

Other Branches of our DUTY to our Neighbour. Of CHARITY to mens S••uls, Bodies, Goo••s, &c.

THE second branch of Duty to our Neighbours is Charity or Love. This is the great Gospel-duty, so often in∣joined us by Christ, the New Com∣mandment as himself calls it, Jo. 13 34. That ye love one another, & this is again repeated twice in one Chapter, John 15 12. 17. and the first Epistle of St. John is almost wholly spent in the perswasion to this one duty, by which we may see 'tis no matter of indifference, but most strictly required of all that profess Christ. Indeed himself has given it as the badge and livery of his Disciples, John 13. 35. By this shall all men know that ye are my Disciples if ye have love one to another.

This Charity may be considered two waies; first, in respect of the affections; secondly, of the actions. Charity in the affections is a sincere kindness, which disposes us to wish all good to others, and that in all their capa∣cities, in the same manner that justice obliged us to wish no hurt to any man, in respect ei∣ther of his Soul, his Body, his Goods, or his

Credit, so this first part of Charity binds us to wish all good to them in all these.

And first, for the Soul. If we have any the least spark of Charity, we cannot but wish all good to mens Souls; Those precious things which Christ thought worth the ran∣soming with his own blood, may surely well challenge our kindness, and good wishes; and therefore if we do not thus love one ano∣ther, we are far from obeying that Command of loving, as he hath loved, for 'twas the Souls of men which he loved so tenderly, and both did, and suffered so much for. Of this love of his to Souls there are two great and special effects; the first, the purifying them here by his grace, the second, the making them everlastingly happy, in his glory; and both these we are so far to copy out in our kind∣ness, as to be earnestly desirous that all men should arrive to that purity, and holiness here, which may make them capable of eternal hap∣piness hereafter. It were to be hoped, that none that himself carried a Soul about him, could be so cruel to that of another mans, as not sincerely to wish this, did not experience shew us there are some persons, whose malice is so divelish, as to reach even to the dire•••• contrary, the wishing not onely the sin, but the damnation of others. Thus may you have some, who in any injury, or oppression they suffer, make it their onely comfort, that their enemies will damn themselves by it; when alas! that should to a Christian be much

more terrible, then any suffering they could bring upon him. He that is of this temper, is a disciple of Satans, not of Christ, it being directly contrary to the whole scope of that grand Christian precept, of loving our neigh∣bours as our selves. For 'tis sure, no man that beleeves there is such a thing as dam∣nation, wishes it to himself; Be he never so fond of the wayes that lead to it, yet he wishes that may not be his journeys end, and therefore by that rule of Charity should as much dread it for his Neighbour.

Secondly, We are to wish all good to the Bodies of men, all health and welfare, we are generally tender enough of our own bo∣dies, dread the least pain or ill, that can befal them; Now Charity, by vertue of the fore∣mentioned precept, extends this tenderness to all others, and whatever we apprehend as grievous to our selves, we must be unwilling should befal another. The like is to be said of the other two, goods and credit, that as we wish our own thriving and reputation, so we should likewise that of others, or else we can never be said to love our neighbour as our selves.

This Charity of the affections, if it be sin∣cere, will certainly have these several effects, which are so inseparable from it, that they are often in Scripture accounted as parts of the duty, and so most strictly required of us; First, it will keep the mind in a peaceable and meek temper towards others, so far f••om

seeking occasions of contentions, that no pro∣vocation shall draw us to it; for where we have kindness we shall be unapt to quarrel, it being one of the especial properties of Chari∣ty, that it is not easily provoked, 1 Cor. 13. 5. and therefore whoever is unpeaceable, shewes his heart is destitute of this Charity. Second∣ly, it will breed comp••ssion towards all the miseries of others every mishap that befals, where we wish well, is a kind of defeat and disaster to our selves and therefore if we wish well to all, we shall be thus concerned in the calamities of all, have a reall grief, and sor∣row, to see any in misery, and that according to the proportion of the suffering. Thirdly, it will give us joy in the prosperities of others; Solomon observes Prov. 13. 19. That the de∣sire accomplished i•• swee•• to the Soul, and then whoever has this real desire of his neighbours welfare, his desire is accomplished in their prosperity, and therefore he cannot but have contentment and satisfaction in it. Both these are together commanded by St. Paul, Rom. 12. 12. R••joice with them that rejoice, weep with them that weep. Fourthly, it will excite and stir up our prayers for others; We are of our selves impotent, feeble creatures, un••ble to bestow blessings, where we most wish them, therefore if we do indeed desire the good of others we must se••k it on their behalf, from him, whence every good and perfect gift com∣eth, Ja. 1. 17. This is so necessary a part of Charity, that without it our kindness is but an

unsignificant thing, a kind of empty comple∣ment. For how can he be believed to wish well in earnest, who will not thus put life and efficacy into his wishes by forming them into prayers which will otherwise be vain and fruitless. The Apostle thought not fit to leave men to their bare wishes, but exhorts that supplications, prayers, and giving of thanks be made for all men, 1 Tim. 2. 1. which precept all that have this true Charity of the heart, will readily conform to. These seve∣rals are so naturally the fruits of this Charity that it is a deceit for any man to perswade himself he hath it, who cannot produce these fruits to evidence it by.

But there is yet a farther excellency of this grace, it guards the mind, and secures it from several great and dangerous vices; as first from Envy; This is by the Apostle taught us to be the property of Charity, 1 Cor. 13. 4. Charity envieth not; And indeed common reason may confirm this to us, for envy is a sorrow at the prosperity of another, and therefore must needs be directly contrary to that desire of it, which we shewed before was the effect of love; so that if love bear sway in the heart, 'twill certainly chace out Envy. How vainly then do those pretend to this ver∣tue, that are still grudging, and rep••ning at every good hap of others?

Secondly, It keeps down Pride and Hau••••∣••iness. This is also taught us by the Apostle in the forementioned place, Charity vaunt∣eth

not it self, is not puffed up; and ac∣cordingly we find, that where this vertue of love is commanded, their humility is joyn∣ed with it. Thus it is, Col. 3. 12. Put on there∣fore bowels of Mercies, Kindness, Humble∣ness of mind, and Rom. 12. 10. Be kindly af∣fectioned on towards another with brotherly love in honour preferring one another, where you see how close an attendant humility is of love. Indeed it naturally flowes from it, for love al∣ways sets a price and value upon the thing be∣loved, makes us esteem and prize it; thus we too constantly find it in self love, it makes us think highly of our selves, that we are much more ex∣cellent then other men. Now if love thus plac'd on our selves, beget pride, let us but divert the course, and turn this love on our brethren, and it will as surely beget humility, for then we should see and value those gifts and excel∣lencies of theirs, which now our pride, or our hatreds make us to overlook and neglect, and not think it reasonable either to despise them, or vaunt and magnifie our selves upon such a comparison; we should certainly find cause to put the Apostles exhortation in practice, Phil. 2 4 That we should esteem others better then our selves. Whoever therefore is of so h••ugh∣ty a temper, as to vilify and disdain others, may conclude he hath not this charity rooted in his heart.

Thirdly, it casts out censoriousness and rash judging charity, as the Apostle saith, 1 Cor. 13. 5. Thinketh no evil, is not apt to entertain

ill conceits of others, but on the contrary as it follows, ver. 7. believeth all thing, hopeth all things; that is, it is forward to believe and hope the best of all men, and surely our own experience tels us the same, for where we love we are usually unapt to discern faults, be they never so gross (witness the great blindness we generally have towards our own) and therefore shall certainly not be likely to create them, where they are not, or to aggravate them be∣yond their true size and degree: And then to what shall we impute those unmerciful cen∣sures and rash judgments of others, so frequent among men, but to the want of this chari∣ty.

Fourthly, It casts out dissembling and feigned kindness; where this true and reall love is, that false and counterfeit one flyes from before it, and this is the love we are commanded to have, such as is without dissimulation, Rom. 12. 9. Indeed where this is rooted in the heart, there can be no possible use of dissimulation, because this is in truth all that the false one would seem to be, and so is as far beyond it, as nature is beyond art, nay indeed as a devine vertue is beyond a foul sin, for such is that hy∣pocritical kindness, and yet tis to be feared that does too generally usurp the place of this reall charity, the effects of it are too visible among us, there being nothing more common then to see men make large professions to those who as soon as their back are turned, they either de∣ride or mischief.

Fifthly, it casts out all mercenariness, and self-seeking, 'tis of so noble and generous a temper, that it dispises all projectings for gain or advantage, love seeketh not her own, 1 Cor. 13. 5. And therefore that huckstering kind of love so much used in the world, which places it self only there, where it may fetch in benefit, is very far from this charity.

Lastly, It turns out of the heart all malice and desire of revenge which is so utterly con∣trary to it, that it is impossible they should both dwell in the same brest; 'tis the proper∣ty of love to bear all things, 1 Cor. 13. 7. To endure the greatest injuries, without thought of making any other return to them then prayers and blessings, and therefore the mali∣cious revengeful person, is of all others the greatest stranger to this charity.

'Tis true if this vertue were to be exercised but towards some sort of persons, it might con∣sist with malice to others, it being possible for a man that bitterly hates one to love another; but we are to take notice that this charity must not be so confined, but must extend and stretch it self to all men in the world, particularly to enemies, or else it is not that divine charity commended to us by Christ. The loving of friends, and benefactors is so low a pitch that the very Publicans and sinners, the worst of men were able to attain to it, Mat. 5. 46 And therefore 'tis not counted rewardable in a Dis∣ciple of Christ; No, he expects we should soar higher, and therefore hath set us this more

spiritual, and excellent precept of loving of enemies, Mat. 5. 44. I say unto you, love your enemies, bless them that curse you, and pray for them which despitefully use you, and persecute you, and whoever does not thus, will never be owned by him for a disciple. We are therefore to conclude, that all which hath been said concerning this Charity of the affe∣ctions must be understood to belong as well to our spitefullest enemy, as our most obliging friend. But because this is a duty, to which the froward nature of man is apt to object much, 'twill not be amiss to insist a little on some considerations, which may inforce it on us.

And first consider, what hath been already toucht on, that it is the Command of Christ, both in the Text above mentioned, and mul∣titudes of others, there being scarce any pre∣cept so often repeated in the New Testament, as this of loving and forgiving of enemies. Thus Eph. 4. 32. Be ye kind one to another, tender hearted, forgiving one another; and a∣gain, Col. 3. 13. Forbearing one another and forgiving one another, if any man have a quar∣rel against any, even as Christ forgave you, so also do ye. So also, 1 Pet. 3. 9. Not ren∣dring evil for evil, nor railing for railing, but contrariwise Blessing. A whole volume of Texts might be brought to this purpose, but these are certainly enough, to convince any man, that this is strictly required of us by Christ, and indeed I think, there are few that

ever heard of the Gospel, but know it is so. The more prodigiously strange is it, that men that call themselves Christians, should give no degree of obedience to it, nay, not onely so, but even publickly avow, and pro∣fess the contrary, as we daily see they do, it being ordinary to have men resolve, and de∣clare, that they will not forgive such, or such a man, and no consideration of Christs Com∣mand can at all move them from their purpose. Certainly these men understand not what is meant by the very word Christian, which signifies a Servant, and Disciple of Christ, and this Charity is the very badg of the one, the lesson of the other; and therefore 'tis the greatest absurdity, and contradiction, to pro∣fess themselves Christians, and yet at the same time to resist this so express Command of that Christ, whom they own as their Master. If I be a Master, saith God, where is my fear? Mal. 1. 6. Obedience and reverence are so much the duties of Servants, that no man is thought to look on him as a Master, to whom he payes them not. Why call ye me Lord, Lord, and do not the things that I say? saith Christ, Luk. 6. 46. The whole world is divided into two great Families. Christs, and Satans, a••d the obedience each man payes, signifies to which of these Masters he belongs, if he obey Christ, to Christ; if Satan, to Satan. Now this sin of malice, and revenge is so much the dictate of that wicked spirit, that there is no∣thing can be a more direct obeying of him,

'tis the taking his livery on our backs, the proclaiming whose servants we are; What ridiculous impudence is it then, for men that have thus entred themselves of Satans Family, to pretend to be the Servants of Christ? Let such know assuredly, they shall not be owned by him, but at the great day of accompt, be turned over to their proper Master, to receive their wages, in fire and brimstone.

A second consideration is the example of God: this is an argument Christ himself thought fit to use, to impress this duty on us, as you may see Luk 6. 35, 36. where after having given the Command of Loving ene∣mies, he incourages to the practice of it, by telling, that it is that which will make us the Children of the Highest (that is, 'twill give us a likeness and resemblance to him, as children have to their Parents) for he is kind to the unthankful and the evil; And to the same purpose, you may read Mat. 5. 45. He maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust; And sure this is a most forcible con∣sideration to excite us to this duty. God, we know, is the fountain of perfection, and the being like to him, is the summe of all we can wish for; and though it was Lucifers fall, his ambition to be like the most high, yet had the likeness he affected been onely that of Holy∣ness and Goodness, he might still have been an Angel of light; This desire of imitating our Heavenly Father is the especial mark of a

child of his. Now this kindness and goodness to enemies is most eminently remarkable in God, and that not onely in respect of the temporal mercies, which he indifferently be∣stowes on all, his sun and rain on the unjust, as in the Text forementioned, but chiefly in his spiritual mercies; We are all by our wicked works Col. 1. 21. Enemies to him, and the mischief of that enmity would have fallen wholly upon our selves, God had no motive besides that of his pity to us, to wish a reconciliation, yet so farr was he from re∣turning our enmity, when he might have re∣venged himself to our eternal ruine, that he designes, and contrives how he may bring us to be at peace with him. This is a huge de∣gree of mercy and kindness, but the means he used for effecting this, is yet far beyond it; He sent his own Son from Heaven, to work it, and that not onely by perswasions, but suffe∣rings also; So much did he prize us miserable creatures, that he thought us not too dear bought with the blood of his Son. The like example of mercy and patience we have in Christ both laying down his life for us ene∣mies, and also in that meek manner of doing it, which we find excellently set forth by the Apostle, 1 Pet. 2. 22. 23. 24. and commended to our imitation. Now surely when all this is considered, we may well make St. Johns in∣ference, Beloved, if God so loved us, we ought also to love one another, 1 Iohn 4. 11. how shameful a thing is it for us to retain displea∣sures

against our brethren, when God thus layes by his towards us, and that when we have so highly provoked him?

This directs to a third consideration, the comparing our sins against God, with the of∣fences of our brethren against us, which we no sooner shall come to do, but there will appear a vast difference between them, and that in several respects; For first, there is the majesty of the person, against whom we sin, which exceedingly encreases the gilt, whereas between man and man, there cannot be so great a di∣stance; for though some men are by God ad∣vanced to such eminency of dignity, as may make an injury offered to them the greater yet still they are but men of the same nature with us, whereas he is God blessed for ever; Second∣ly, there is his soveraignity and power, which is original in God, for we are his crea∣tures, we have received our whole being from him, and therefore are in the deepest manner bound to perfect obedience, whereas all the so∣veraignity that one man can possibly have over another, is but imparted to them by God, and for the most part there is none of this neither in the case, quarrels being most usual among e∣quals. Thirdly, there is his infinite bounty and goodness to us, all that ever we enjoy, whether in relation to this life, or a better be∣ing wholly his free gift, and so there is the foulest ingratitude added to our other crimes; in which respect also 'tis impossible for one man to offend against another in such a degree,

for though one may be (& too many are) guil∣ty of unthankfulness towards men, yet because the greatest benefits that man can bestow, are infinitely short of those which God doth, the ingratitude cannot be neer so great as towards God it is. Lastly, there is the greatness and multitude of our sins against God, which do infinitely exceed all that the most injurous man can do against us, for we all sin much oft∣ner and more hainously against him then a∣ny man, be he never so malicious, can find op∣portunity is of injuring his brethren This ine∣quality and disproportion our Saviour inti∣mates in the parable, Mat. 18. where our offences against God are noted by the ten thou∣sand talents, whereas our brethrens against us are described by the hundred pence, a talent hugely out-weighs a penny, and ten thousand out numbers a hundred, yet so and much more does the weight and number of our sins exceed all the offences of others against us: Much more might be said to shew the vast inequality between the faults which God forgives us, and those we can possibly have to forgive our bre∣thren: But this I suppose may suffice to silence all the objections of cruel and revengeful per∣sons, against this kindness to enemies. They are apt to look upon it as an absur'd and unrea∣sonable thing, but since God himself acts it in so much a higher degree, who can without blas∣phemy say 'tis unreasonable? If this, or any o∣ther spiritual duty appear so to us, we may ••earn the reason from the Apostle, 1 Cor. 2. 14.

The carnal man receiveth not the things of the Spirit of God, for they are foolishness unto him; 'tis the carnality and fleshliness of our hearts, that makes it seem so, and therefore in stead of disputing against the duty, let us purge our hearts of that, and then we shall find that true which the spiritual Wisdom affirms of her Do∣ctrines, Pro. 8. 9. They are all plain•• to him that understandeth, and right to them that find knowledg.

Nay, this loving of enemies is not only a reasonable, but a pleasant duty, and that I pro¦pose as a fourth consideration; there is a great deal of sweetness and delight to be found in it; of this I confess none can so well judge as those that have practised it, the nature even of earthly pleasures being such, that 'tis the injoy∣ment only that can make a man truly know them: No man can so describe the taste of a∣ny delicious thing to another, as that by it he shall know the relish of it, he must first actu∣ally taste of it, and sur•• 'tis more so in spiritu∣al pleasures, and therefore he that would ful∣ly know the sweetness and pleasantness of this duty, let him set to the practice and then his own experience will be the best informer: But in the mean time, how very unjust, yea, and foolish is it, to pronounce ill of it before tryal: for men to say this is irksome, and intolerable, who never so much as once offered to trie whe∣ther indeed it were so or no? Yet by this very means an ill opinion is brought up of this most delightful duty, and passes currant among men,

whereas in all justice the testimony of it should be taken only from those who have tryed it, and they would certainly give another account of it.

But though the full knowledg hereof be to be had onely by his neerer acquaintance, yet methinks even those who look at it but at a di∣stance, may discern somewhat of amiableness in it, if no other way, yet at least by compar∣ing it with the uneasiness of its contrary, ma∣lice and revenge are the most wrestlesse, tor∣menting passions that can possesse the mind of a man, they keep men in perpetual study and care how to effect their mischievous purposes, it disturbs their very sleep, as Solomon observes Pro. 4. 16. They sleep not except they have done mischief, and their sleep is taken away, except they cause some to fall: Yea, it imbit∣ters all the good things they enjoy, so that they have no taste or relish of them; a remarkable example of this we have in H••man, who though he abounded in all the greatnesse and felicity of the world, yet the malice he had to a poor despisable man Mordecai, kept him from tasting contentment in all this, as you may see, Esther 5. where after he had related to his friends all his prosperities, ver. 11 he con∣cludes thus, ver. 12. Yet all this availeth me nothing, so long as I see Mordecai the Iew sit∣ting in the Kings gate. On the other side, the peaceable spir••t, that can quietly passe by all injuries and affronts, enjoyes a continual calm, and is above the malice of his enemies, for let

them do what they can, they cannot rob him of his quiet, he is firm as a rock, which no stormes or windes can move, when the furious and revengeful man is like a wave which the least blast tosses and tumbles from its place. But besides this inward disquiet of revengeful men, they often bring many outward calami∣ties upon themselves, they exasperate their e∣nemies, and provoke them to do them greater mi••chiefs, nay oftentimes they willingly run themselvs upon the greatest miseries in pursuit of their revenge, to which 'tis ordinary to see men sacrifice Goods, Ease, Credit, Life, nay soul it self, not caring what they suffer them∣selves so they may spite their enemy; so strangly does this wretched humour besott and blind men. On the contrary, the meek per∣son he often melts his adversary, pacifies his anger; A soft answer turns away wrath, saith Solomon, Pro. 15. 1. And sure there is nothing can tend more to that end: but if it do hap∣pen that his enemy be so inhumane, that he misse of doing that, yet he is still a gainer by all he can suffer. For first, he gains an oppor∣tunity of exercising that most Christian grace of charity and forgivenesse; and so at once of obeying the command and imitating the exam∣ple of his Saviour, which is to a true Chri∣stian spirit a most valuable advantage; and then secondly, he gains an accession and en∣crease to his reward hereafter. And if it be ob∣jected, that that is not to be reckoned in to the present pleasure of the duty: I answer, that the

expectation and belief of it is, and that alone is a delight infinitely more ravishing then the present enjoyment of all sensual pleasures can be.

The fourth consideration is, the danger of not performing this duty; of which I might reckon up divers, but I shall insist only on that great one, which contains in it all the rest, and that is the forfeiting of our own pardons from God, the having our sins against him kept still on his score, and not forgiven. This is a consideration, that methinks should afright us into good nature; if it do not, our malice is greater to our selves then to our enemies. For alas! what hurt is it possible for thee to do to another, which can bear any compari∣son with that thou doest thy self, in loosing the pardon of thy sins? which is so unspeak∣able a mischief, that the Divel himself with all his malice cannot wish a greater, 'tis all he aimes at, first, that we may sin, and then that those sins may never be pardoned, for then he knows he has us sure enough, Hell, and dam∣nation being certainly the portion of every unpardoned sinner, besides all other effects of Gods wrath in this life; consider this, and then tell me what thou hast got by the highest revenge, thou ever actedst upon another. 'Tis a devilish phrase in the mouth of men, that revenge is sweet: But is it possible there can be (even to the most distemper'd palate) any such sweetnesse in it, as may recompence that everlasting bitternesse that attends it?

'Tis certain, no man in his wits can upon sober judging, imagine there is. But alas! we give not our selves time to weigh things, but suffer our selves to be hurryed away with the heat of an angry humour, never considering how dear we must pay for it; like the silly Bee, that in anger leaves at once her sting and her life be∣hind her, the sting may perhaps give some short pain to the flesh it sticks in, but yet there is none but discerns the Bee has the worst of it, that payes her life for so poor a revenge; so it is in the greatest acts of our malice, we may perhaps leave our stings in others, put them to some present trouble, but that compared with the hurt redounds to our selves by it, is no more then that inconsiderable pain is to death. Nay not so much, because the mischiefs, that we bring upon our selves are eternal, to which no finite thing can bear any proportion. Re∣member then, whensoever thou art contriving, and plotting a revenge, that thou quite mi∣stakest the mark thou thinkest to hit thy enemy, and las! thou woundest thy self to death. And let no man speak peace to himself, or think that these are vain terrors, and that he may ob∣tain pardon from God, though he give none to his brethren. For he that is truth it self has assured us the contrary, Mat. 6. 15. If ye forgive not men their trespasses, neither will your father forgive your trespasses. And least we should forget the necessity of this duty, he has inserted it into our daily Prayers, where we make it the condition, on which we

beg pardon from God; Forgive us our tres∣passes as we forgive them that trespass against us. What a heavy curse then does every re∣vengeful person lay upon himself, when he sayes this Prayer, he does in effect beg God not to forgive him; and 'tis too sure that part of his Prayer will be heard, he shall be forgi∣ven just as he forgives, that is not at all. This is yet farther set out to us in the parable of the Lord, and the servant, Mat. 18. the ser∣vant had obtained of his Lord the forgivenesse of a vast debt, ten thousand talents, yet was so cruel to his fellow servant, as to exact a poor triflng summ of an hundred pence, upon which his Lord recals his former forgiveness, and charges him again with the whole debt, and this Christ applies to our present purpose, ver. 35. So likewise shall my heavenly father do un∣to you, if ye from your hearts forgive not eve∣ry man his brother their trespasses. One such act of uncharitablenesse is able to forfeit us the pardon God hath granted us, and then all our sins return again upon us, and sink us to utter ruine. I suppose it needlesse to heap up more Testimonies of Scripture, for the truth of this, these are so cleere, as may surely serve to per∣swade any man, that acknowledg Scripture, of the great and fearful danger of this sin of uncha∣ritableness. The Lord possess all our hearts with such a just sense of it as may make us avoid it.

The Last consideration I shall mention, is that of gratitude, God has shewed wonderful mercies to us, Christ has suffered heavy things

to bring us into a capacity of that mercy and pardon from God: And shall we not then think our selvs obliged to some returns of thanfulness? If we will take the Apostles judgment he tels us, 2 Cor. 5. 15. That since Christ dyed for us all, 'tis but reasonable that we should not hence∣forth live unto our selves, but unto him that dyed for us. Indeed were every moment of our life con∣secrated to his immediate service, 'twere no more then common gratitude requires, and far less, then such inestimable benefits deserve; what a shameful unthankfulnesse is it then, to deny him so poor a satisfaction as this, the forgiving our brethren? suppose a man that were ransom∣ed either from death or slavery, by the bounty & sufferings of another, should upon his release be charged by him, that so freed him in return of that kindnesse of his, to forgive some slight debt, which was owing him by some third per∣son, would you not think him the unthankfullest wretch in the world, that should refuse this to so great a benefactor? yet such a wretch, & much worse is every revengeful person: Christ hath bought us out of eternal slavery, and that not with corruptible things, as silver and gold, 1 Pet. 1. 8. But with his own most precious blood, and hath earnestly recommended to us the love of our brethren, and that with the most moving arguments drawn from the greatnesse of his love to us; and if we shall obstinately refuse him in so just, so moderate a demand, how unspeakable a vilenesse is it? and yet this we do downright, if we keep any malice or grudg

to any person whatsoever. Nay, farther this is not barely an unthanfulness, but there is al∣so joyned with it a horrible contempt, and de∣spising of him. This Peace and unity of brethren was a thing so much prized and valued by him, that when he was to leave the world, he thought it the most precious thing he could bequeath, and therefore left it by way of le∣gacy to his Disciples, Jo. 14. 27. Peace I leave with you; we use to set a great value on the slightest bequests of our dead friends, to be exceeding careful not to lose them, and there∣fore if we wilfully bangle away this so preci∣ous a Legacy of Christ, 'tis a plain sign we want that love and esteem of him, which we have of our earthly friends, and that we despise him as well as his Legacy. The great prevail∣ing of this sin of uncharitablenesse has made me stand thus long on these consideration••, for the subduing it. God grant they may make such impression on the reader, as may be availa∣ble to that purpose.

I shall add only this one advice, that these or whatsoever other remedies against this sin must be used timly: 'Tis oftentimes the frustrating of bodily medicines, the applying them too late, and 'tis much oftner so in spiritual, therefore if it be possible, let these and the like conside∣rations be so constantly and habitually fixt in thy heart, that they may frame it to such meek∣ness as may prevent all risings of rancour or re∣venge in thee, for it is much better they should serve as armour to prevent, then as balsome to

cure the wound. But if this passion be not yet so subdued in thee, but that there will be some stirrings of it, yet then be sure to take it at the very first rise, and let not thy fancy chew, as it were, upon the injury by often rolling it in thy mind, but remember betimes the foregoing considerations, and withal, that this is a time, and season of tryal to thee, wherein thou mayest shew how thou hast pro∣fited in Christs School, there now being an opportunity offered thee either of obeying and pleasing God, by passing by this offence of thy brother, or else of obeying and please∣ing Satan, that lover of discord, by nourish∣ing hatred against him. Remember this, I say, betimes, before thou be inflamed, for if this fire be throughly kindled, it will cast such a smoak, as will blind thy reason, and make thee unfit to judge even in this so very plain case, whether it be bettet by obeying God, to purchase to thy self eternally bliss, or by obeying Satan, eternal torments. Whereas as if thou put the question to thy self before this commotion, and disturbance of mind, 'tis impossible but thy understanding must pronounce for God; And then unless thy will be so perverse that thou wilt delibe∣rately choose death, thou wilt surely practice according to that sentence of thy understand∣ing; I shall add no more on this first part of Charity, that of the Affections.

I prooceed now to that of the Actions; And this indeed is it, whereby the former

must be approved, we may pretend great cha∣rity within, but if none break forth in the Actions, we may say of that love, as Saint James does of the Faith he speaks of, that it is dead, Jam. 2. 20. It is the loving indeed, that must approve our hearts before God, 1 Jo. 3. 18. Now this love in the Actions may l••kewise fitly be distributed, as the former was, in relation to the four distinct capacities of our brethren, their Souls, their Bodies, their Goods, and Credit.

The Soul I formerly told you may be consi∣dered either in a natural or spiritual sense, and in both of them Charity binds us to do all the good we can. As the Soul signifies the mind of a man, so we are to endeavour the comfort and refreshment of our brethren, desire to give them all true cause of joy, & cheerfulness, especially when we see any under any sadness or heaviness, then to bring out all the cor∣dials we can procure, that is, to labour by all Christian and fit means to chear the troubled spirits of our brethren, to comfort them that are in any heaviness, as the Apostle speaks, 2 Cor. 1. 4.

But the Soul in the spiritual sense is y••t of greater concernment, and the securing of that▪ is a matter of much greater moment, then the refreshing of the mind onely, in as much as the eternal sorrwes and sadnesses of Hell exceed the deepest sorrowes of this life; and therefore though we must not omit the former, yet on this we are to imploy our most

zealous charities; Wherein we are not to content our selves with a bare wishing well to the Souls of our brethren, this alone is a slug∣gish sort of kindness, unworthy of those who are to imitate the great Redeemer of Souls, who did and suffered so much in that pur∣chase: No, we must add also our endeavour to make them what we wish them. To this purpose 'twere very reasonable to propound to our selves in all our conversings with o∣thers, that one great design of doing some good to their Souls. If this purpose were fixt in our minds, we should then discern perhaps many opportunities, which now we overlook, of doing something towards it. The brutish ignorance of one would call upon thee to en∣deavour his instruction; the open vile of ano∣ther, to reprehend & admonish him; the faint and weak vertue of another, to confirme and incourage him. Every spiritual want of thy brother may give thee some occasion of exer∣cising some part of this Charity, or if the cir∣cumstances be such, that upon sober judging, thou think it vain to attempt any thing thy self, as if either thy meanness, or thy unac∣quaintedness, or any the like impediment, be like to render thy exhortations fruitless, yet if thou art industrious in thy Charity, thou mayest probably find out some other in∣strument, by whom to do it more success∣fully. There cannot be a nobler study, then how to benefit mens Souls, and therefore where the direct means are improper, 'tis fit

we should whet our wits for attaining of o∣thers. Indeed 'tis a shame, we should not as industriously contrive for this great spiri∣tual concernment of others, as we do for every worldly trifling interests of our own; yet in them we are unwearied, and trye one means after another, till we compass our end. But if after all our serious endeavours, the obstinacy of men do not suffer us, or them∣selves rather, to reap any fruit from them, if all our wooings and intreatings of men to have mercy on their own Souls, will not work on them, yet be sure to continue still to ex∣hort by thy example; Let thy great care and tenderness of thy own Soul preach to them the value of theirs, and give not over thy compassions to them, but with the Prophet Jer. 13. 17. Let thy Soul weep in secret for them; and with the Psalmist, Let rivers of waters run down thy eyes, because they keep not Gods Law, Psal. 119. 136. Yea, with Christ himself, weep over them, who will not know the things that belong to their peace, Luk. 19. 42. And when no importunities with them will work, yet even then cease not to importune God for them, that he will draw them to himself. Thus we see Samuel, when he could not disswade the people from that sinful pur∣pose they were upon, yet he professes not∣withstanding, that he will not cease praying for them; nay, he lookt on it as so much a duty, that it would be sin in him to omit it, God forbid, sayes he, that I should sin against

the Lord in ceasing to pray for you, 1 Sam. 12. 23. Nor shall we need to fear that our prayers shall be quite lost, for if they prevail not for those for whom we pour them out, yet however they will return into our own bosomes, Psal. 35. 13. we shall be sure not to miss of the reward of that Charity.

In the second place, we are to exercise this Active Charity towards the bodies of our Neighbours; we are not onely to compassio∣nate their pains, and miseries, but also to do what we can for their ease and relief. The good Samaritan Luke 10. had never been proposed as our pattern, had he not as well helped as pitied the wounded man. 'Tis not good wishes, no nor good words neither that avail in such cases, as St. James tells us, If a brother or sister be naked and destitute of daily food, and one of you say unto them, Depart in peace, be ye warmed and filled, notwithstand∣ing ye give him not those things that are need∣ful for the body, what doth it profit? Jam. 2. 15. 16. No sure, it profits them nothing, in respect of their bodies, and it will pro∣fit thee as little in respect of thy Soul, it will never be reckoned to thee as a Charity. This releeving of the bodily wants of our brethren, is a thing so strictly required of us, that we find it set down Mat. 25. as the e∣special thing we shall be tried by at the Last Day, on the omission whereof is grounded that dreadful sentence, ver. 41. Depart from me ye cursed into everlasting fire, prepared

for the Divel and his Angels. And if it shall now be asked, what are the particular acts of this kind which we are to perform? I think we cannot better inform our selves for the fre∣quent and ordinary ones, then from this Chap∣ter, where are set down these severals, the giving meat to the hungry, and drink to the thirsty, harbouring the stranger, clothing the naked, and visiting the sick, and imprisoned: By which visiting is meant, not a bare coming to see them, but so coming as to comfort and relieve them; for otherwise 'twill be but like the Levite in the Gospel, Lu. 10. who came and looked on the wounded man, but did no more, which will never be accepted by God. These are common and ordinary exercises of this cha∣rity, for which we cannot want frequent op∣portunities. But besides these, there may some∣times by Gods especial providence fall into our hands, occasions of doing other good offices to the bodies of our neighbours; we may sometimes find a wounded man, with the Sama∣ritan. and then 'tis our duty to do as he did; we may sometimes find an innocent person con∣demned to death, as Susanna was, and then are with Daniel to use all possible endeavour for their deliverances: This case Solomon seems to refer to, Prov. 24. 10. If thou for∣bear to deliver him that it drawn unto death, and them that are ready to be slain, if thou sayst behold we know it not; doth not he that ponder∣eth the heart, consider? and he that keepeth thy soul, doth not he know it? shall not he render

to every man according to his deeds; we are not lightly to put off the matter with vain ex∣cuses, but to remember that God, who knows our most secret thoughts, will severely examine, whether we have willingly omitted the perfor∣mance of such a charity: sometimes again (nay God knowes, often now a dayes) we may see a man that by a course of intemperance is in danger to destroy his health, to shorten his dayes, and then it is a due charity not only to the soul, but to the body also, to endeavour to draw him from it. It is impossible to set down all the possible acts of this corporal charity, because there may sometimes happen such op∣portunities, as none can foresee; we are there∣fore alwayes to carry about us a serious resolu∣tion of doing whatever good of this kind we shall at any time discern occasion for, and then whenever that occasion is offered, we are to look on it as a call, as it were from heaven, to put that resolution in practice. This part of charity seems to be so much implanted in our natures, as we are men, that we generally ac∣count them not only unchristian, but inhu∣mane, that are void of it, and therefore I hope there will not need much perswasion to it, since our very nature inclines us; but certainly that very consideration will serve hugely to encrease the guilt of those that are wanting in it. For since this command is so agreeable even to flesh and blood, our disobedience to it can proceed of nothing, but a stubbornesse and resistance against God who gives it.

Notes

• Charity.
• In the Affections.
• To mens Souls.
• To their Bodies, Goods and Credit.
• Effects of this Chari∣ty.
• It casts out Envy.
• Pride.
• Censorious∣ness.
• Dissem∣bling.
• Self-seek∣ing.
• Revenge.
• T••is chari∣ty to be ex∣tended even to enemies.
• Motives thereunto.
• Command of Christ.
• Example of God.
• The dispro∣portion be∣tween our offences a∣gainst God and mens a∣gainst us.
• Pleasant∣ness of this Duty.
• Compared with the painfulness of the con∣trary.
• If we for∣give not. God will not forgive us.
• Gratitude to God.
• The first ri∣••ing of ran∣cour to be supprest.
• Charity in the Actions
• Towards the mind of our Neigh∣bour.
• His Soul.
• Charity in respect of the Body.