Of the love of God and our neighbour, in several sermons : the third volume by Isaac Barrow ...

The Sixth Sermon. (Book 6)

HEBREWS 10. 24.

Let us consider one another to provoke unto love, and to good works.

THAT which is here recommen∣ded by the Apostle, as the com∣mon Duty of Christians toward each other, upon emergent occasions, with zeal and care to provoke one another to the practice of Charity and Beneficence, may well be conceived the special Duty of those, whose Office it is to instruct and guide others, when opportunity is afforded: with that obligation I shall now comply, by representing divers con∣siderations serving to excite and encou∣rage us to that practice: this (without premising any description or explication of the Duty; the Nature, special Acts and Properties whereof I have already declared) I shall immediately undertake,

I. First then, I desire you to remem∣ber and consider that you are men, and as such obliged to this Duty; as being very agreeable to humane nature; the which (not being corrupted, or distem∣pered by ill use) doth incline to it, doth call for it, doth like and approve it, doth find satisfaction and delight there∣in.

Saint Paul chargeth us to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉;* 1.1 or to have a natural af∣fection one toward another; that suppo∣seth a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 inbred to men, which should be rowsed up, improved, and exercised: Such an one indeed there is, which al∣though often raked up and smothered in the common attendances on the provi∣ding for our needs, and prosecuting our affairs, will upon occasion, more or less break forth and discover it self.

That the constitution and frame of our nature disposeth to it, we cannot but feel, when our bowels are touched with a sensible pain at the view of any calamitous object, when our fancies are disturbed at the report of any disaster befalling a man;* 1.2 when the sight of a Tragedy wringeth compassion and tears from us; which affections we can hard∣ly quash by any reflection, that such

events (true or feigned) do not concern our selves.

Hence doth nature so strongly affect society,* 1.3 and abhor solitude; so that a man cannot enjoy himself alone,* 1.4 or find satisfaction in any good without a compa∣nion; not onely for that he then cannot receive,* 1.5 but al∣so because he cannot impart assistance, consolation and de∣light in converse; for men do not affect society onely that they may obtain benefits thereby; but as much or more, that they may be en∣abled to communicate them; nothing being more distastefull than to be al∣ways on the taking hand: neither in∣deed hath any thing a more pleasant and savoury relish than to do Good; as even Epicurus, the great Patron of pleasure did confess.

The practice of benignity, of cour∣tesy, of clemency do at first sight, with∣out aid of any discursive reflection, ob∣tain approbation and applause from men; being acceptable and amiable to their mind, as beauty to their sight, harmony

to their hearing, fragrancy to their smell and sweetness to their taste; And corre∣spondently uncharitable dispositions and practices (malignity, harshness, cruelty) do offend the mind•• with a disgustfull resentment of them.

We may appeal to the conscience of each man if he doth not feel dissatisfacti∣on in that fierceness or frowardness of temper, which produceth uncharitable∣ness; if we have not a complacence in that sweet and calm disposition of soul, whence charity doth issue; if he do not condemn himself for the one, and ap∣prove himself in the other practice.

This is the common judgment of men;* 1.6 and therefore in common lan∣guage this practice is styled humanity, as best sorting with our nature, and be∣coming it; and the principle whence it springeth is called good nature; and the contrary practice is styled inhumanity, as thwarting our natural inclinations, or devesting us of manhood; and its source likewise is termed ill-nature, or a corruption of our nature.

It is therefore a monstrous paradox, crossing the common sense of men, which in this loose and vain world hath lately got such vogue, that all men na∣turally

are enemies one to another: it pretendeth to be grounded on common observation and experience; but it is onely an observing the worst actions of the worst men; of dissolute ruffians, of villainous cheats, of ravenous oppressours, of malicious politicians, of such degene∣rate Apostates from humanity; by whose practice (debauched by vain conceits and naughty customs) an ill measure is taken of mankind: Aristotle himself, who had observed things as well as any of these men and with as sharp a judgment,* 1.7 affirmeth the contrary, that all men are friends, and disposed to entertain friendly correspon∣dence with one another:* 1.8 In∣deed to say the contrary is a blasphemy against the Au∣thour of our nature; and is spoken no less out of profane enmity against him,* 1.9 than out of venomous malignity against men: out of hatred to God and Goodness they would disparage and vilifie the noblest work of God's Creation; yet do they (if we sound the bottom of their mind) imply themselves to ad∣mire

this quality, and by their decrying it do commend it; for it is easie to dis∣cern that therefore onely they slander mankind as uncapable of goodness, be∣cause out of malignity they would not allow it so excellent a quality.

II. Let us consider what our neigh∣bour is, how near in bloud, how like in nature, how much in all considerable respects the same with us he is.

Should any one wrong or defame our brother, we should be displeased; should we do it our selves, or should we omit any office of kindness toward him, we should blame our selves; Every man is such, of one stock, of one bloud with us; and as such may challenge and call for real affection from us.

Should any one mar, tear, or deface our Picture, or shew any kind of disre∣spect thereto, we should be offended, taking it for an indignity put on our selves; and as for our selves we should never in such a manner affront or de∣spight our selves;* 1.10 Every man is such, our most lively image, representing us most exactly in all the main figures and fea∣tures of body, of soul, of state; we thence do owe respect to every one.

Every man is another self, partaker of the same nature, endewed with the same faculties, subject to the same Laws, li∣able to the same fortunes; distinguished from us onely in accidental, and vari∣able circumstances; whence if we be amiable or estimable, so is he upon the same grounds; and acting impartially (according to right judgment) we should yield love and esteem to him: by sligh∣ting, hating, injuring, hurting him we do consequentially abuse our selves, or acknowledge our selves deservedly liable to the same usage.

Every man as a Christian, is in a higher and nobler way allied, assimila∣ted, and identified to us; to him there∣fore upon the like grounds improved charity is more due; and we wrong our heavenly relations, our better nature, our more considerable selves, in with∣holding it from him.

III. Equity doth plainly require Cha∣rity from us; for every one is ready not onely to wish and seek, but to demand and claim love from others; so as to be much offended, and grievously to com∣plain if he do not find it.

We do all conceive love and respect

due to us from all men; we take all men bound to wish and tender our welfare, we suppose our need to require commi∣seration and succour from every man; if it be refused, we think it a hard case, and that we are ill used; we cry out of wrong, of 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 disaffec∣tion; we can scarce better digest indif∣ference than hatred.

This evidenceth our opinion and con∣science 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 prac∣tice 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,* 1.11 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; great∣ly perfective of our nature, much dig∣nifying and beautifying our soul.

It rendreth a man truly great, enlar∣ging 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,* 1.12 which is the foun∣tain of all being and all good; which made all things, which preserveth the world, which sustaineth eve∣ry creature;* 1.13 Nothing advan∣ceth us so near to a resem∣blance of him, who is essen∣tial love and goodness; who freely and purely, without any regard to his own ad∣vantage,

or capacity of finding any be∣neficial return, doth bear and express the highest good-will, with a liberal hand pouring down showers of bounty and mercy on all his crea∣tures:* 1.14 who daily putteth up numberless indignities and injuries; upholding and main∣taining those who offend and provoke him.

Charity rendereth us as Angels, or Peers to those glorious and blessed Crea∣tures, who without receiving or expec∣ting any requital from us, do heartily desire and delight in our good, are rea∣dy 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 ad∣miration, a glimpse of it in formal cour∣tesie of behaviour procureth much e∣steem, 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 affec∣tion!

Love indeed or goodness (for true love is nothing else but goodness exer∣ting 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 abstrac∣ted 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 contemp∣tible 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 wret∣ched, most detestable, and most despi∣cable: and such in proportion is every one, who partaketh in his accursed dis∣positions of malice and uncharitableness. For,

On the other side Uncharitableness is a very mean and base thing:* 1.15 It contrac∣teth a mans soul into a narrow compass, or streightneth it as it were into one

point; drawing all his thoughts, his de∣sires, 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 sem∣blance 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 affi∣nity 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 inno∣cent Beast; not at least to be as a Fox, or a Wolf;* 1.16 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 de∣vouring every one that is weaker than himself, or who cannot defend himself from his paws and teeth.

V. The practice of Charity is pro∣ductive of many great benefits and ad∣vantages to us; so that to love our neighbour doth involve the truest love to our selves; and we are not onely ob∣liged in duty, but may be encouraged by our interest thereto: Beatitude is of∣ten pronounced to it, or to some parti∣cular 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,* 1.17 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 rea∣son, 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 discour∣tesie 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,* 1.18 no man will ma∣lign 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 dark∣ness 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,* 1.19 suspicion, jealousie of mischief designed against us;* 1.20 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 love, but perfect love casteth out fear:* 1.21 No man indeed is apt to fear him whom he lo∣veth, or is able much to love him whom he feareth; for love esteemeth its object

as innocent, fear apprehendeth it as hurt∣full; love disposeth to follow and em∣brace, fear inclineth to decline and shun: To suspect a friend therefore is to disa∣vow him for such; and upon slender grounds to conceit ill of him, is to deem him unworthy of our love: The inno∣cence and inoffensiveness of charity, which provoketh no man to do us harm, doth also breed great security and con∣fidence; 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 consci∣ence and shielded with innocence.

It removeth discontent or dissatisfac∣tion 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 kind∣ness 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 trouble∣some dispositions; for a man will not af∣fect to climb above those, in whose ho∣nour

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,* 1.22 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 sur∣pass them in wealth, whom he is ready to serve in the meanest offices of kind∣ness, whom he would in honour pre∣fer to himself, unto whom he will libe∣rally 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 pro∣ceed; 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:* 1.23 The fruits of the Spi∣rit,* 1.24 saith Saint Paul, are love, joy, peace, long-suffering,* 1.25 gentleness, goodness (or be∣nignity): love precedeth, joy and peace follow as its* 1.26 constant attendants, gentle∣ness and benignity come after as its cer∣tain effects.

Love indeed is the sweetest of all pas∣sions, ever accompanied with a secret delectation and pleasant sense; when∣ever 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 incon∣veniencies, to which our life is expo∣sed, and which otherwise we shall in∣cur.

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 safe∣ly, we shall do nothing without opposi∣tion or contention; no conversation, no commerce will be pleasant; clamour,

obloquy, tumult, and trouble will sur∣round us; we shall live in perpetual dan∣ger; the enmity of the meanest and weakest Creature being formidable.

But all such mischiefs charity will pre∣vent or remove; damming up the fountains,* 1.27 or extirpa∣ting 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,* 1.28 whom he findeth ever ready to do himself good? what brute, what devil can find in his heart to be a foe to him,* 1.29 who is a sure friend to all?* 1.30 No Publican can be so wretched∣ly vile, no sinner so destitute of goodness;* 1.31 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 be∣yond the greatest degeneracy and cor∣ruption whereof humane nature is ca∣pable, to requite charity with enmity, yea not to return some kindness for it:

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉;* 1.32 Who (saith Saint Peter) is he that will do you hurt, if you be fol∣lowers of that which is good; or imita∣tours of him that is good; (of the Sove∣reign 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 with∣out ground, from hatching any mischie∣vous designs against our neighbour; from using any harsh, virulent, biting language; from any rugged, discourte∣ous, disobliging behaviour; from any wrongfull, rigorous, severe dealing to∣ward 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;* 1.33 no man is so incorrigibly savage, as to persist in committing out∣rage 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:* 1.34 it is the best guard that can be of our safety from assaults, of our interest from dammage, of our reputation from slan∣der, detraction, and re∣proach.

If you would have Examples of this, experience will afford many; and some we have in the Sacred Records commen∣ded to our Observation;* 1.35 Esau was a rough man, and one who had been ex∣ceedingly provoked by his brother Ja∣cob; yet how did meek and respectfull demeanour overcome him! so that Esau (it is said in the history) ran to meet him (Iacob),* 1.36 and fell on his neck, and kissed him, and they wept.

Saul was a man possessed with a fu∣rious envy and spite against David; yet into what expressions did the sense of his kind dealing force him!* 1.37 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,* 1.38 and that form im∣plyeth, 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 maketh the fray, charity will avoid it; for it neither will strike the first in offence, nor the second in revenge. Charity therefore may well be styled the band of peace,* 1.39 it being that onely which can knit mens souls toge∣ther, and keep them from breaking out into dissensions.

It alone is that, which will prevent bickering and clashing about points of credit or interest; if we love not our neighbour, or tender not his good as our own, we shall be ever in competition and debate with him about those things, not suffering him to enjoy any thing quietly; struggling to get above him, scrambling with him for what is to be had.

IX. (4.) As charity preserveth from mischiefs, so it procureth many sweet comforts and fair accommodations of life.

Friendship is a most usefull and plea∣sant thing; and charity will conciliate good store thereof; it is apt to make all men friends:* 1.40 for love is the onely gene∣ral philtre, and effectual charm of souls; the fire which kindleth all it toucheth, and propagateth it self in every capable subject; and such a subject is every man in whom humanity is not quite extinct, and hardly can any such man be, seeing every man hath some good humour in him, some bloud, some kindly juice flow∣ing in his veins; no man wholly doth consist of dusky melancholy, or fiery choler; whence all men may be presumed liable to the powerfull impressions of charity; its mild and serene countenance, its sweet and gentle speech, its courteous and obliging gesture, its fair dealing, its benign conversation, its readiness to do any good or service to any man, will insinuate good-will and respect into all hearts.

It thence will encompass a man with friends, with many guards of his safety, with many supports of his fortune, with many patrons of his reputation, with many succourers of his necessity, with many comforters of his affliction: for is a charitable man in danger, who

will not defend him? is he falling, who will not uphold him? is he falsly accu∣sed or aspersed, who will not vindicate him? is he in distress, who will not pi∣ty him, who will not endeavour to re∣lieve and restore him? who will insult over his calamity? will it not in such cases appear a common duty, a common interest to assist and countenance a com∣mon friend, a common benefactour to mankind?

Whereas most of our life is spent in society and discourse, charity is that which doth season and sweeten these, rendring them gratefull to others, and commodious to ones self; for a chari∣table heart is a sweet spring, from whence do issue streams of wholsome and pleasant discourse;* 1.41 it not being troubled with any bad passion or design, which may sour or foul conversation, doth ever make him good company to others, and rendreth them such to him∣self; which is a mighty convenience. In short, a charitable man, or, true lover of men will (saith S. Chrysostome) inhabit earth as a heaven,* 1.42 every-where carry∣ing a serenity with him, and plaiting ten thousand crowns for himself. Again,

X. (5.) Charity doth in every estate yield advantages sutable thereto; bette∣ring it, and improving it to our benefit.

It rendreth prosperity not onely in∣nocent and safe, but usefull and fruitfull to us; we then indeed enjoy it, if we feel the comfort of doing good by it: It solaceth adversity, considering that it doth not arise as a punishment or fruit of ill-doing to others; that it is not at∣tended with the deserved ill-will of men; that no man hath reason to delight for it, or insult over us therein; that we may probably expect commiseration and relief, having been ready to shew the like to others.

It tempereth both states; for in pro∣sperity a man cannot be transported with immoderate joy, when so many objects of pity and grief do present them∣selves before him, which he is apt deeply to resent; in prosperity he cannot be dejected with extream sorrow, being re∣freshed by so many good successes be∣falling those whom he loveth: One con∣dition will not puff him up, being sen∣sible of his neighbours misery; the other will not sink him down, having complacence in his neighbours welfare. Uncharitableness (proceeding from con∣trary

causes, and producing contrary effects) doth spoil all conditions, ren∣dring prosperity fruitless, and adversity comfortless.

XI. (6.) We may consider, that se∣cluding the exercise of charity, all the goods and advantages we have (our best faculties of nature, our best endowments of soul, the gifts of providence, and the fruits of our industry) will become vain and fruitless, or noxious and banefull to us: for what is our reason worth, what doth it signifie, if it serveth onely for contriving sorry designs, or transacting petty affairs about our selves? what is wit good for, if it must be spent onely in making sport, or hatching mischief? to what purpose is knowledge, if it be not applied to the instruction, direction, admonition, or consolation of others? what mattereth abundance of wealth, if it be to be uselesly hoarded up, or vainly flung away, in wicked or wanton pro∣fuseness; if it be not employed in affor∣ding succour to our neighbours indigen∣cy and distress? what is our credit but a meer noise or a puff of air,* 1.43 if we do not give a solidity and substance to it, by making it an engine of doing good? what is our vertue it self, if it be buried in obscurity

or choaked with idleness, yielding no benefit to others by the lustre of its ex∣ample, or by its real influence? What is any talent if it be wrapped up in a napkin, any light if it be hid under a bushel; any thing private if it be not by good use spread out and improved to publick benefit? If these gifts do mini∣ster onely to our own particular advan∣tage, to our personal convenience, glory, or pleasure, how slimme things are they, how inconsiderable is their worth?

But they being managed by charity become precious and excellent things; they are great in proportion to the great∣ness of their use, or the extent of their beneficial influence: as they carry forth good to the world, so they bring back various benefits to our selves;* 1.44 they re∣turn into our bosome laden with respect and reward from God and from man; they yield thanks and commendation from without, they work comfort and satisfaction within: Yea which is infi∣nitely more considerable, and enhanceth the price of our gifts to a vast rate,* 1.45 they procure glory and blessing to God;* 1.46 for hereby is God glorified,* 1.47 if we bring forth much fruit;* 1.48 and no good fruit can grow from any other stock than that of charity.* 1.49* 1.50

Uncharitableness therefore should be loathed and shunned by us, as that which robbeth us of all our ornaments and advantages; which indeed marreth and corrupteth all our good things, which turneth blessings into curses, and rendreth the means of our welfare to be causes of mischief to us; for without charity a man can have no goods, but goods worldly and temporal; and such goods thence do prove impertinent bau∣bles, burthensome encumbrances, dan∣gerous snares, banefull poisons to him.

XII. (7.) Charity doth hugely ad∣vance and amplifie a mans state, putting him into the possession or fruition of all good things: It will endow, enrich, en∣noble, embelish us with all the world hath of precious, of glorious, of fair; by appropriation thereof to our selves, and acquiring of a real interest therein▪ What men commonly out of fond self-love do vainly affect, that infallibly by being charitable they may compass, the engrossing to themselves all kinds of good: most easily, most innocently, in a compendious and sure way, without any sin or blame, without any care or pain, without any danger or trouble,

they may come to attain and to enjoy whatever in common esteem is desirable or valuable; they may without greedy avarice, or the carkings, the drudgeries, the disgraces going with it procure to themselves abundant wealth; without fond ambition, or the difficulties, the hazards, the emulations, the strugglings to which it is liable, they may arrive to great honour; without sordid voluptu∣ousness, or the satieties, the maladies, the regrets consequent thereon, they may enjoy all pleasure; without any wildness or wantonness, pride, luxury, sloth, any of its temptations and snares, they may have all prosperity; they may get all learning and wisedom without laborious study, all vertue and goodness without the fatigues of continual exer∣cise: for are not all these things yours, if you do esteem them so, if you do make them so, by finding much delight and satisfaction in them? doth not your neighbours wealth enrich you, if you feel content in his possessing and using it? doth not his preferment advance you, if your spirit riseth with it in a gladsome complacence? doth not his pleasure delight you, if you relish his enjoyment of it? doth not his prosperity

bless you, if your heart doth exult and triumph in it? do not his endowments adorn you, if you like them, if you commend them, if the use of them doth minister comfort and joy to you? This is the divine Magick of charity, which conveyeth all things into our hands, and enstateth us in a dominion of them, whereof nothing can disseise us; by vir∣tue whereof being (as Saint Paul spea∣keth of himself) sorrowfull we yet always rejoice,* 1.51 having nothing we yet possess all things.

Neither is this property in things meerly imaginary or phantastick (like that of Lunaticks, who fancy themselves mighty Princes, or rich Aldermen) but very substantial and real; yea far more real to the charitable person, than it is commonly to those, who in legal or popular accompt are masters of them; for how is propriety in things otherwise considerable, than for the content and pleasure which they yield to the presu∣med owner? the which if a charitable person abundantly draweth from them, why are they not truly his? why is not the Tree his, if he can pull and tast its Fruits without injury or blame? yea doth not the propriety more really be∣long

to him, as to the gross possessour, if he doth equally enjoy the benefit, without partaking the inconveniencies and impurities adherent to them; if he taste them innocently and purely, with∣out being cloyed, without being distrac∣ted, without being puffed, without be∣ing encumbred, ensnared, or corrupted by them?

A charitable man therefore can never (in a moral accompt) be poor, or vile, or any-wise miserable; except all the world should be cast into penury and distress; for while his neighbour hath any thing, he will enjoy it; rejoicing with those that rejoice, as the Apostle doth enjoin.

XIII. (8.) If therefore we love our selves, we must love others, and do others good; charitable beneficence car∣rying with it so many advantages to our selves.

We by charitable complacence do par∣take in their welfare, reaping pleasure from all the fruits of their industry and fortune.

We by charitable assistance do enable and dispose them to make gratefull re∣turns of succour in our need.

We thence assuredly shall obtain their

good-will, their esteem, their commen∣dation: we shall maintain peaceable and comfortable entercourse with them, in safety, in quiet, in good humour and cheer.

Besides all other benefits we shall get that of their prayers; the which of all prayers have a most favourable audience and assured efficacy:* 1.52 for if the com∣plaints and curses of those who are op∣pressed or neglected by uncharitable dea∣ling,* 1.53 do certainly reach God's ears,* 1.54 and pull down vengeance from above; how much more will the intercessions and blessings of the poor pierce the heavens, and thence draw recompence; seeing God is more ready to perform his pro∣per and pleasant works of bounty and mercy,* 1.55 than to execute his strange and unpleasing work of punishment;* 1.56 Espe∣cially the blessings of the poor being al∣ways accompanied with praises and glo∣rifications of him,* 1.57 who enableth and dis∣poseth men to do good; the which prai∣ses will ever be reckoned on the accompt of him, who drew them forth by his be∣neficence; it will be (as the Apostle saith) fruit redounding to his accompt;* 1.58 while it aboundeth by many thanksgivings to God.* 1.59

So in virtue of Charity the poorest man amply may requite the wealthiest; and a peasant may out-doe the greatest Prince in beneficence.

XIV. We may consider, that Chari∣ty is a practice specially gratefull to God, and a most excellent part of our Duty; not onely because he hath commanded it as such with greatest earnestness; nor onely because it doth constitute us in nearest resemblance of him; but as a peculiar expression of love and good-will toward him; for if we love him, we must for his sake have a kindness for his friends, we must tender his interests, we must favour his reputation, we must de∣sire his content and pleasure, we must contribute our endeavours toward the furtherance of these his concerns: See∣ing then God is an assured friend to all men, seeing he hath a property in all men (for he is God and Lord of all) seeing he much concerneth himself for all mens welfare; seeing from the pro∣sperity, from the vertue, from the hap∣piness of every man he gaineth honour and praise;* 1.60 seeing he is greatly satisfied and delighted in the good of men, we also must love them: otherwise we

greatly shall disoblige and disgust him.

Is it not indeed a practice guilty of notorious enmity toward him,* 1.61 inconsistent with the maintenance of a∣ny friendship or peace with him, to discord in affection from him,* 1.62 maligning or dis∣affecting those whom he dearly loveth and favoureth, who are so nearly allied to him by manifold relations, as his Crea∣tures, his Subjects, his Servants, his Children, whom he designeth and de∣sireth to crown with eternal glory and bliss?

XV. Seeing God vouchsafeth to esteem whatever is done in Charity to our neighbour (if done with an honest and pious mind, as to his friends) to be done unto himself; that in feeding our indigent neighbour, we refresh him, in cloathing our neighbour we comfort him; we do by charitable beneficence oblige God, and become in a manner benefactours to him; and as such assu∣redly shall be requited by him; and is not this a high privilege, a great honour, a mighty advantage to us? If a man had

opportunity to do that, which his Prince would acknowledge a courtesie and ob∣ligation to him, what a happiness would he accompt it? and how far more con∣siderable is it, that we can so easily do that which the Lord of all, in whose disposal all things are, will take so kind∣ly at our hands?

XVI. We may consider, that Chari∣ty is a very feasible and very easie Du∣ty: it requireth no sore pain, no grie∣vous trouble, no great cost; for it consisteth onely in good-will,* 1.63 and that which naturally springeth thence; willingness and cheerfulness are necessary ingredients or adjuncts of it;* 1.64 the which imply facility: whence the weakest and poorest man is no less able to perform it than the greatest potentate; his heart may be as chari∣table, though his hand can∣not be so liberal; one of the most noble and most famous charities that ever was,* 1.65 was the giving two mites; and the giving a cup of cold water is the instance of that beneficence,* 1.66 which

shall not fail of being rewarded.* 1.67

XVII. We may consider, that Cha∣rity is the best, the most assured, the most easie and expedite way, or instru∣ment of performing all other duty to∣ward our neighbour: If we would dis∣patch, love and all is done; if we would be perfect in obedience, love and we shall not fail in any point;* 1.68 for love is the fulfilling of the law;* 1.69 love is the bond of perfectedness: would we be secure in the practice of justice, of meekness, of humility toward all men, of constant fidelity toward our friends, of gentle moderation toward our enemies, of loyalty toward our superiours, of be∣nignity toward our inferiours; if we would be sure to purifie our minds from ill thoughts, to restrain our tongues from ill speaking, to abstain from all bad demeanour and dealing? it is but having charity, and infallibly you will do all this;* 1.70 for love worketh no ill to its neighbour;* 1.71 love thinketh no evil; love behaveth not it self unseemly.

Would we discharge all our Duties

without any reluctancy or regret,* 1.72 with much satisfacti∣on, and pleasure? love will certainly dispose us thereto; for it always acteth freely and cheerfully,* 1.73 without any compulsion or straining;* 1.74 it is ever accompanied with delectation:* 1.75 If we would know its way and virtue of acting, we may see it repre∣sented in the proceeding of Jacob,* 1.76 who being inspired by love did contentedly and without regret endure so long and hard toil, such disappointments and such af∣fronts;* 1.77 And Jacob, saith the Text, ser∣ved seven years for Rachel, and they seemed to him but a few days for the love he had to her.

This is the root, from whence voluntary obedience doth naturally grow;* 1.78 if it be planted in our heart, we need not fear but that all kind of good fruit will sprout forth into conversation and practice.

But without it we shall not ever per∣form any good work perfectly, steadily, in a kindly manner; no other principle

will serve, if we are onely moved by whip and spur, driven on by fear, or in∣cited by hope, we shall go forward un∣willingly and dully, often halting, ever flagging; those principles, which do put slaves and mercenaries on action, as they are not so noble and worthy, so nei∣ther are they so effectual and sure; as ambition, vain-glory, self-interest, de∣sign of security, of profit, of compliance with the expectation of men, &c.

XVIII. Charity giveth worth, form, and life to all vertue,* 1.79 so that without it no action is valuable in it self, or accep∣table to God.

Sever it from courage; and what is that, but the boldness or fierceness of a beast? from meekness; and what is that, but the softness of a woman, or weak∣ness of a child? from courtesie; and what is that, but affectation or artifice? from justice; what is that, but humour or policy? from wisedom; what is that, but craft and subtilty?

What meaneth faith without it, but dry opinion; what hope, but blind pre∣sumption; what alms-doing, but ambi∣tious ostentation; what undergoing mar∣tyrdom, but stiffness or sturdiness of re∣solution;

what is devotion, but glo∣zing or mocking with God? what is any practice (how specious soever in ap∣pearance, or materially good) but an issue of self-conceit, or self-will, of ser∣vile fear, or mercenary design? Though I have faith,* 1.80 so that I could remove moun∣tains, and have not charity, I am nothing; though I bestow all my goods to feed the poor; and though I give my body to be burned, and have not charity, it profiteth me nothing.

But Charity doth sanctifie every acti∣on, and impregnate all our practice with a savour of goodness, turning all we do into vertue; it is true fortitude, and gal∣lantry indeed, when a man out of chari∣ty and hearty design to promote his neighbours good doth encounter dangers and difficulties; it is genuine meekness, when a man out of charity and unwil∣lingness to hurt his neighbour, doth pa∣tiently comport with injuries and dis∣courtesies; it is vertuous courtesie, when cordial affection venteth it self in civil language, in respectfull deportment, in obliging performances; it is excellent justice, when a man regarding his neigh∣bours case as his own, doth unto him, as he would have it done to himself; it

is admirable wisedom, which sagacious∣ly contriveth and dexterously mana∣geth things with the best advantage to∣wards its neighbours good: It is a wor∣thy faith,* 1.81 which being spirited and ac∣tuated by charity,* 1.82 doth produce goodly fruits of beneficence; it is a sound and solid hope, which is grounded on that everlasting foundation of charity, which never doth fail,* 1.83 or fall away; it is sincere alms, which not onely the hand, but the heart doth reach forth; it is an ac∣ceptable sacrifice, which is kindled by the holy fire of fervent affection; it is a pure devotion, which is offered up with a calm and benign mind,* 1.84 resembling the disposition of that goodness which it adoreth.* 1.85

If therefore we would do any thing well, if we would not lose all the vertue, and forfeit all the benefit of what we perform, we must follow the Rule of Saint Paul,* 1.86 to do all our works in cha∣rity.

XIX. So great benefits doth Charity yield; yet if it did not yield any of them, it would deserve and claime our observance; without regard to its sweet fruits, and beneficial consequences, it

were to be embraced and cherished; for it carrieth a reward, and a heaven in it self; the very same which constituteth God himself infinitely happy, and which beatifieth every blessed Spirit, in propor∣tion to its capacity and exercise thereof: A man doth abundantly enjoy himself in that steady composedness, and savou∣ry complacence of mind which ever doth attend it; and as the present sense, so is the memory of it, or the good consci∣ence of having done good, very delici∣ous and satisfactory.

As it is a raskally delight (tempered with regret, and vanishing into bitter∣ness) which men feel in wreaking spite, or doing mischief; such as they cannot reflect upon without disgust and con∣demning their base impotency of soul; so is the pleasure which charity doth breed altogether pure, gratefull to the mind, and encreasing by reflexion; ne∣ver perishing or decaying; a man eter∣nally enjoying the good he hath done, by remembring and ruminating thereon. In fine,

XX. Whereas the great obstacle to Charity is self-love, or an extravagant fondness of our own interests, yet un∣charitableness

destroyeth that: for how can we love our selves, if we do want charity, how can we appear lovely to our selves if we are destitute of so wor∣thy an endowment, or if we can discern those unworthy dispositions, which ac∣company the defect of it? can we esteem so mean, so vile, so ugly things as we then are? Aristotle saith, that bad men cannot be friends to themselves, because having in themselves nothing amiable,* 1.87 they can feel no affection toward them∣selves; and certainly, if we are not stark blind, or can but see wrath, spite, envy, revenge in their own black and ugly hue, we must needs (if they do possess our souls) grow odious and despicable to our selves. And being they do rob us of so many great benefits, and bring so many grievous mischiefs on us, we cannot be otherwise than enemies to our selves by cherishing them, or suffering them to lodge in us.

These are some very considerable In∣ducements to the practice of this great vertue; there are divers others, of a higher nature, derivable from the inmost bowels of our Religion, grounded on its peculiar Constitution and Obligations, which I shall now forbear to mention,

reserving them for a particular Discourse by themselves.

O Lord,* 1.88 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's sake.

Notes

• * 1.1

  Rom. 12. 10.
• * 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arist. Eth. 9. 9.
• * 1.3

  Hominem homini natura conciliat. Sen. Ep. 9.
• * 1.4

  Nullius boni sine socio ju∣cunda possessio est. Sen. Ep. 6.
• * 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys. in 1 Cor. Or. 25.
• * 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Flavian. CP. Ep. in Syn. Chalc. Act. 1. (p. III.)
• * 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arist. Eth. 8. 1. Rhet. 1. 11.
• * 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys. in Eph. Orat. 2.
• * 1.9

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Pro∣clus Constantinopl. Syn. Chalc. Act. 14.
• * 1.10

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plato Symp.
• * 1.11

  Matt. 7.
• * 1.12

  Chrys. in Eph. Or. 9.
• * 1.13

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Naz. Or. 14.
• * 1.14

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Chrys. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.15

  Sen. de Tranq. 3.
• * 1.16

  Ezek. 22. 27.
• * 1.17

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys. in 1 Cor. Orat. 32.
• * 1.18

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Gr. Naz. Orat. 27.
• * 1.19

  1 Joh. 4. 18.
• * 1.20

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.21

  Oderunt quem metuunt.
• * 1.22

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys. in 1 Cor. Or. 32.
• * 1.23

  Gal. 5. 22.
• * 1.24

  Eph. 5. 12.
• * 1.25

  Col. 3. 12.
• * 1.26

  Eldest Daughter.
• * 1.27

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Clem. Str. 7. (p. 532.)
• * 1.28

  Chrys. in 1 Thess. Or. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.
• * 1.29

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hier.
• * 1.30

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys. in Gen. Or. 32.
• * 1.31

  Matt. 5. 46.
• * 1.32

  1 Pet. 3. 13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.33

  Vincit malos pertinax bo∣nitas. Sen.
• * 1.34

  Carbones ignis congregabis super caput ejus; non in male∣dictum & condemnationem, ut plerique existimant, sed in correctionem & poenitudinem; ut superatus beneficiis, ex∣coctus fervore charitatis, ini∣micus esse desistat. Hier. in Pelag. 1. cap. 9.
• * 1.35

  Gen. 32. 20.
• * 1.36

  Gen. 33. 4.
• * 1.37

  1 Sam. 24. 16, 17. 26. 17, 21.
• * 1.38

  Cadit statim simultas ab altera parte deserta.—Sen. de Ir. 2. 34.
• * 1.39

  Eph. 4. 3.
• * 1.40

  Ego tibi mon∣strabo amato∣rium sine me∣dicamento, sine herba, sine ullius ve∣neficae carmi∣ne, Si vis a∣mari, ama. Sen. Ep. 9.
• * 1.41

  Prov. 15. 26. 16. 24.
• * 1.42

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys. in 1 Cor. Or. 32.
• * 1.43

  Paulùm se∣pultae distat inertiae Cela∣ta virtus. Hor. Ca••m. 4. 9.
• * 1.44

  Luk. 6. 38.
• * 1.45

  Joh. 15. 8.
• * 1.46

  Phil. 1. 11.
• * 1.47

  Matt. 5. 16.
• * 1.48

  Prov. 4. 31.
• * 1.49

  2 Cor. 9. 11.
• * 1.50

  1 Cor. 13.
• * 1.51

  2 Cor. 6. 10.
• * 1.52

  Jam. 5. 4.
• * 1.53

  Deut. 24. 15.
• * 1.54

  Ecclus. 4. 6.
• * 1.55

  Psal. 62. 12.
• * 1.56

  Mic. 7. 18.
• * 1.57

  Isa. 28. 21.
• * 1.58

  Phil. 4. 17.
• * 1.59

  2 Cor. 9. 11. 8. 19.
• * 1.60

  Ezek. 18.
• * 1.61

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vid. Anthol.
• * 1.62

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys in 1 Cor. Or. 32.
• * 1.63

  Rom. 12. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—Chrys. in 1 Cor. Or. 32.
• * 1.64

  2 Cor. 9. 7. 8. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉;—Chrys. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.65

  Luk. 21. 2.
• * 1.66

  Matt. 10. 42.
• * 1.67

  At nunc cùm omnia quae difficiliora sunt vel modica ex parte faciamus, hoc solum non facimus quod & factu facilius est, & absque quo casa sunt universa quae facimus: Je∣junii corpus sentit injuriam, vigiliae carnem macerant—haec omnia sunt qui faciant, sola charitas sine labore est. Hier. in Gal. 5. 13.
• * 1.68

  Rom. 13. 10.
• * 1.69

  Gal. 5. 14.
• * 1.70

  Rom. 12.
• * 1.71

  1 Cor. 13. 5.
• * 1.72

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Chrys. in 1 Cor. Or. 32.
• * 1.73

  It is winged.
• * 1.74

  It is fire.
• * 1.75

  Amor obsequitur sponte, gratìs optempenat, liberè reveretur. Bern. ad Eug. Prol.
• * 1.76

  Vid. Bern. Ep. 11. p. 1404.—
• * 1.77

  Gen. 29. 20.
• * 1.78

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Chrys. in 1 Cor. Or. 32.
• * 1.79

  Chrys. in 1 Cor. Or. 25.
• * 1.80

  1 Cor. 13. 2, 3.
• * 1.81

  Gal. 5. 6.
• * 1.82

  Jam. 2. 26.
• * 1.83

  1 Cor. 3. 8.
• * 1.84

  1 Tim. 2. 8.
• * 1.85

  Matt. 5. 23.
• * 1.86

  1 Cor. 16. 14.
• * 1.87

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arist. Eth. 9. 4.
• * 1.88

  Quinquag. Sund.