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

The Third Sermon. (Book 3)

MATT. 22. 39.

And the Second is like unto it, Thou shalt love thy neighbour as thy self.

THE essential goodness of God, and his special benignity toward mankind are to a considering mind divers ways very apparent; the frame of the world, and the natural course of things do with a thousand voi∣ces loudly and clearly proclaim them to us; every sense doth yield us affidavit to that speech of the Holy Psalmist,* 1.1 The earth is full of the goodness of the Lord: we see it in the glorious brightness of the skies, and in the pleasant verdure of the fields; we taste it in the various delica∣cies of food, supplied by land and sea; we smell it in the fragrancies of herbs and flowers; we hear it in the natural musick of the woods; we feel it in the

comfortable warmth of heaven, and in the cheering freshness of the air; we continually do possess and enjoy it in the numberless accommodations of life, pre∣sented to us by the bountifull hand of nature.

Of the same goodness we may be well assured by that common providence which continually doth uphold us in our being, doth opportunely relieve our needs, doth protect us in dangers, and rescue us from imminent mischiefs, doth comport with our infirmities and misde∣meanours; the which (in the divine Psalmists style) doth hold our soul in life,* 1.2 and suffereth not our feet to be moved; doth redeem our life from destruction;* 1.3 doth crown us with loving-kindness, and tender mercies.

The dispensations of grace, in the re∣velation of heavenly truth, in the over∣tures of mercy, in the succours of our weakness, in the proposal of glorious re∣wards, in all the methods and means conducing to our salvation, do afford most admirable proofs and pledges of the same immense benignity.

But in nothing is the divine goodness toward us more illustriously conspicu∣ous, than in the nature and tendency of

those Laws which God hath been plea∣sed for the regulation of our lives to pre∣scribe unto us, all which do palpably evidence his serious desire and provident care of our welfare; so that in impo∣sing them he plainly doth not so much exercise his Sovereignty over us, as ex∣press his kindness toward us; neither do they more clearly declare his will, than demonstrate his good-will to us.

And among all divine Precepts this especially contained in my Text, doth argue the wonderfull goodness of our heavenly Law-giver, appearing both in the manner of the proposal, and in the substance of it.

The Second,* 1.4 saith our Lord, is like to it, that is to the Precept of loving the Lord our God with all our heart: and is not this a mighty argument of immense goodness in God, that he doth in such a manner commend this duty to us, coupling it with our main duty to∣ward him, and requiring us with like earnestness to love our neighbour as to love himself?

He is transcendently amiable for the excellency of his nature; he by innu∣merable and inestimable benefits graci∣ously conferred on us hath deserved our

utmost affection; so that naturally there can be no obligation bearing any pro∣portion or considerable semblance to that of loving him; yet hath he in good∣ness been pleased to create one, and to endew it with that privilege; making the love of a man (whom we cannot value but for his gifts, to whom we can owe nothing but what properly we owe to him) no less obligatory, to declare it near as acceptable as the love of him∣self, to whom we owe all. To him, as the sole authour and free donour of all our good, by just correspondence all our mind and heart, all our strength and en∣deavour are due; and reasonably might he engross them to himself, excluding all other beings from any share in them; so that we might be obliged onely to fix our thoughts and set our affections on him, onely to act directly for his ho∣nour and interest; saying with the Ho∣ly Psalmist,* 1.5 Whom have I in heaven but thee? and there is none in earth that I desire beside thee: Yet doth he freely please to impart a share of these perfor∣mances on mankind; yet doth he charge us to place our affection on one another; to place it there indeed in a measure so large that we can hardly imagine a grea∣ter;

according to a rule, than which none can be devised more compleat or certain.

O marvellous condescension, O good∣ness truly divine; which surpasseth the nature of things, which dispenseth with the highest right, and forgoeth the grea∣test interest that can be! Doth not God in a sort debase himself, that he might advance us? doth he not appear to wave his own due, and neglect his own honour for our advantage? how otherwise could the love of man be capable of any re∣semblance to the love of God, and not stand at an infinite distance, or in an extream disparity from it? how other∣wise could we be obliged to affect or re∣gard any thing beside the Sovereign, the onely goodness? how otherwise could there be any second or like to that first,* 1.6 that great, that peerless command, Thou shalt love the Lord thy God with all thy heart?* 1.7

This indeed is the highest commenda∣tion whereof any Law is capable; for as to be like God is the highest praise that can be given to a person; so to resemble the divinest Law of love to God is the fairest character that can be assigned of a Law: the which indeed representeth

it to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Saint James calleth it,* 1.8 that is, a Royal and Sovereign Law; exalted above all others, and bea∣ring a sway on them. Saint Paul telleth us, that the end of the commandment (or, the main scope of the Evangelical doctrine) is charity out of a pure heart and a good conscience,* 1.9 and faith unfeigned; that charity is the summe and substance of all other duties,* 1.10 and that he that loveth another hath fulfilled the whole law;* 1.11 that Charity is the chief of the Theologi∣cal vertues,* 1.12 and the prime fruit of the divine Spirit;* 1.13 and the bond of perfection,* 1.14 which combineth and consummateth all other graces,* 1.15 and the general principle of all our doings. Saint Peter enjoineth us that to all other vertues we add cha∣rity,* 1.16 as the top and crown of them; and Above all things (saith he) have fervent charity among your selves.* 1.17 Saint John calleth this Law, in way of excellence, the commandment of God;* 1.18 and our Lord himself claimeth it as his peculiar Pre∣cept,* 1.19 This (saith he) is my commandment, that ye love one another as I have loved you;* 1.20 A new commandment I give unto you, that ye love one another; and ma∣keth the observance of it the special cognizance of his followers,* 1.21 By this shall

all men know that ye are my disciples, if ye love one another.

These indeed are lofty commendati∣ons thereof, yet all of them may wor∣thily veil to this; all of them seem veri∣fied in virtue of this, because God hath vouchsafed to place this command in so near adjacency to the first great Law, conjoining the two Tables; making Charity contiguous, and as it were com∣mensurate to Piety.

It is true, that in many respects Cha∣rity doth resemble Piety; for it is the most genuine daughter of Piety, thence in complexion, in features, in humour much favouring its sweet mother; It doth consist in like dispositions and mo∣tions of soul; It doth grow from the same roots and principles of benignity, ingenuity, equity, gratitude, planted in our original constitution by the breath of God, and improved in our hearts by the divine Spirit of love;* 1.22 It produceth the like fruits of beneficence toward others, and of comfort in our selves; It in like manner doth assimilate us to God,* 1.23 rendring us conformable to his nature,* 1.24 followers of his practice and partakers of his felicity; It is of like use and con∣sequence toward the regulation of our

practice, and due management of our whole life: In such respects I say this Law is like to the other; but it is how∣ever chiefly so for that God hath pleased to lay so great stress thereon, as to make it the other half of our Religion and duty; or because, as Saint John saith, This commandment have we from him,* 1.25 that he who loveth God,* 1.26 love his brother also; which is to his praise a most preg∣nant demonstration of his immense good∣ness toward us.

But no less in the very substance of this Duty will the benignity of him that prescribeth it shine forth, displaying it self in the rare beauty and sweetness of it; together with the vast benefit and utility, which it, being observed, will yield to mankind; which will appear by what we may discourse for pressing its observance; but first let us explain it, as it lyeth before us expressed in the words of the Text, wherein we shall consider two Particulars observable; First, The Object of the Duty; Se∣condly, The Qualification annexed to it; The Object of it, Our Neighbour, The Qualification, As our selves.

I. The Object of Charity is our Neigh∣bour; that is (it being understood, as the Precept now concerneth us, accor∣ding to our Lord's exposition, or accor∣ding to his intent, and the tenour of his Doctrine) every man, with whom we have to doe, or who is capable of our love, especially every Christian.

The Law as it was given to God's an∣cient people did openly regard onely those among them, who were linked together in a holy neighbourhood or So∣ciety, from which all other men being excluded were deemed strangers and fo∣reiners;* 1.27 (aliens, as Saint Paul speaketh, from the commonwealth of Israel, and strangers from the covenants of promise.) for thus the Law runneth in Leviticus, Thou shalt not bear any grudge against the children of thy people,* 1.28 but thou shalt love thy neighbour as thy self; where plainly Jews and Neighbours are terms equivalent; other men being supposed to stand at distance without the fold or politick enclosure, which God by seve∣ral Ordinances had fenced,* 1.29 to keep that Nation unmixt,* 1.30 and separate: nor can it be excepted against this notion,* 1.31 that in the same Chapter it is enjoined,* 1.32 But the stranger that dwelleth with you shall

be unto you as one born among you, and thou shalt love him as thy self; for by that stranger (as the Jewish Masters well interpret it) is meant a Proselyte of righ∣teousness; or one who although a stran∣ger by birth, was yet a brother in Re∣ligion, having voluntarily submitted to their Law, being engaged in the same Covenant, and thence admitted to the same Privileges, as an adopted Child of that Holy Family.

But now,* 1.33 such distinctions of men be∣ing voided,* 1.34 and that wall of partition de∣molished,* 1.35 all the world is become one people; subject to the Laws of one com∣mon Lord; and capable of the mercies purchased by one Redeemer. God's love to mankind did move him to send our Lord into the world,* 1.36 to assume hu∣mane nature,* 1.37 and therein to become a Mediatour between God and Men.* 1.38 Our Lord's kindness to all his brethren dis∣posed him to undertake their salvation, and to expiate their sins,* 1.39 and to taste death for every man;* 1.40 the effect whereof is an universal reconciliation of God to the world,* 1.41 and an union of men together.* 1.42

Now the bloud of Christ hath cemen∣ted mankind;* 1.43 the favour of God embra∣cing all hath approximated and combined

all together;* 1.44 so that now every man is our brother, not onely by nature, as de∣rived from the same stock, but by grace, as partaker of the common redemption; Now God desiring the salvation of all men,* 1.45 and inviting all men to mercy,* 1.46 our duty must be coextended with God's grace,* 1.47 and our charity must follow that of our Saviour.

We are therefore now to all men, that which one Jew was to another; yea more than such, our Christianity having induced much higher obligations, stricter alliances and stronger endearments, than were those, whereby Judaism did en∣gage its followers to mutual amity. The duties of common humanity, (to which our natural frame and sense do incline us, which Philosophy recommendeth and natural Religion doth prescribe, be∣ing grounded upon our community of nature and cognation of bloud, upon apparent equity, upon general conveni∣ence and utility) our Religion doth not onely enforce and confirm, but enhance and improve; superadding higher instan∣ces and faster tyes of spiritual relation, reaching in a sort to all men (as being in duty, in design, in remote capacity our spiritual brethren) but in especial

manner to all Christians, who actually are fellow members of the same holy fraternity,* 1.48 contracted by spiritual rege∣neration from one heavenly seed, sup∣ported by a common faith and hope, strengthened by communion in acts of devotion and charity.

Hereon therefore are grounded those Evangelical commands, explicatory of this Law as it now standeth in force; that as we have opportunity we should do good unto all men,* 1.49 especially unto them who are of the houshold of faith; that we should abound in love one toward ano∣ther,* 1.50 and towards all men; that we should glorifie God in our professed sub∣jection unto the Gospel of Christ,* 1.51 by li∣berally distributing to the Saints, and to all men;* 1.52 that we should follow peace with all men,* 1.53 should be patient toward all men,* 1.54 and gentle toward all men, and shew all meekness toward all men;* 1.55 and ever follow that which is good both among our selves,* 1.56 and to all men; that we should make supplications,* 1.57 intercessions,* 1.58 and thanksgivings for all men,* 1.59 especially for all Saints, or all our fellow-Christi∣ans,* 1.60 and express moderation, or ingenui∣ty, to all men.

Such is the Object of our Charity;

and thus did our Lord himself expound it, when by a Jewish Lawyer being put to resolve this question,* 1.61 And who is my neighbour? he did propound a case, or history, whereby he did extort from that Rabbi this confession, that even a Samaritan, discharging a notable office of humanity and mercy to a Jew, did thereby most truly approve himself a good neighbour to him; and consequent∣ly that reciprocal performances of such offices were due from a Jew to a Sama∣ritan; whence it might appear, that this relation of neighbourhood is univer∣sal and unlimited. So much for the Object.

II. As for the Qualification annexed and couched in those words, as thy self, that, as I conceive, may import both a Rule declaring the Nature, and a Mea∣sure determining the Quantity of that Love which is due from us to our neigh∣bour;* 1.62 the comparative term As imply∣ing both Conformity or Similitude, and Commensuration or Equality.

1. Loving our neighbour as our selves doth import a Rule directing what kind of love we should bear and exercise to∣ward him; or informing us that our

charity doth consist in having the same affections of soul, and in performing the same acts of beneficence toward him, as we are ready by inclination, as we are wont in practice to have or to perform toward our selves, with full approbati∣on of our judgment and conscience, apprehending it just and reasonable so to doe.

We cannot indeed better understand the nature of this duty, than by reflec∣ting on the motions of our own heart, and observing the course of our demea∣nour toward our selves; for thence in∣fallibly we may be assured how we should stand affected, and how we should behave our selves toward others.

This is a peculiar advantage of this Rule (inferring the excellent wisedom and goodness of him who framed it) that by it very easily and certainly we may discern all the specialties of our duty,* 1.63 without looking abroad or having recourse to external instruction; so that by it we may be perfect Law-givers, and skilfull Judges, and faithfull Moni∣tours to our selves of what in any case we should do: for every one by internal experience knoweth what it is to love himself, every one is conscious how he

useth to treat himself; each one conse∣quently can prescribe and decide for himself, what he ought to doe toward his neighbour; so that we are not onely 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.64 taught of God, as the Apostle saith,* 1.65 to love one another,* 1.66 but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, taught of our selves how to exercise that duty; whence our Lord otherwhere doth propose the Law of charity in these terms,* 1.67 Whatsoever ye would that men should doe unto you, doe ye even so unto them, for this is the law and the pro∣phets;* 1.68 that is, unto this Rule all the special precepts of charity proposed in Holy Scripture, may be reduced.

Wherefore for information concerning our duty in each case and circumstance, we need onely thus to consult and in∣terrogate our selves, hence forming re∣solutions concerning our practice.

Do we not much esteem and set by our selves, do we not strive to maintain in our minds a good opinion of our selves; can any mischances befalling us, any defects observable in us, any faults committed by us induce us to slight or despise our selves? this may teach us what regard and value we should ever preserve for our neighbour.

Do we not sincerely and earnestly

desire our own welfare and advantage in every kind;* 1.69 do we not heartily wish good success to our own designs and un∣dertakings; are we unconcerned or cold∣ly affected in any case touching our own safety, our estate, our credit, our satis∣faction or pleasure? do we not especial∣ly, if we rightly understand our selves, desire the health and happiness of our souls? this doth inform us, what we should wish and covet for our neigh∣bour.

Have we not a sensible delight and complacency in our own prosperity? do we ever repine at any advantages ac∣cruing to our person or condition? are we not extreamly glad to find our selves thriving and flourishing in wealth, in reputation, in any accommodation or ornament of our state? especially if we be sober and wise, doth not our spiritual proficiency and improvement in vertue yield joyous satisfaction to us? are we not much comforted in apprehending our selves to proceed in a hopefull way toward everlasting felicity? this may instruct us what content we should feel in our neighbours prosperity, both tem∣poral and spiritual.

Do we not seriously grieve at our own

disasters and disappointments; are we not in sad dumps, whenever we incur any dammage or disgrace; do not our diseases and pains sorely afflict us; do we not pity and bemoan our selves in any want, calamity, or distress? can we especially, if we are our selves, without grievous displeasure apprehend our selves enslaved to Sin and Satan, destitute of God's favour, exposed to endless misery? hence may we learn how we should condole and commiserate the misfortunes of our neighbour.

Do we not eagerly prosecute our own concerns? do we not with huge vigour and industry strive to acquire all conve∣niencies and comforts to our selves, to rid our selves of all wants and molesta∣tions? is our solicitous care or painfull endeavour ever wanting toward the sup∣port and succour of our selves in any of our needs? are we satisfied in meerly wishing our selves well, are we not also busie and active in procuring what we affect? especially, if we are well advised, do we not effectually provide for the weal of our soul, and supply of our spiri∣tual necessities; labouring to rescue our selves from ignorance and errour, from the tyranny of sin, from the torture of

a bad conscience, from the danger of hell? this sheweth how ready we should be really to further our neighbours good, ministring to him all kinds of assistance and relief sutable to his needs, both cor∣poral and spiritual.

Are we so proud or nice, that we dis∣dain to yield attendance or service need∣full for our own sustenance or conveni∣ence; do we not indeed gladly perform the meanest and most sordid offices for our selves? this declareth how conde∣scensive we should be in helping our neighbour, how ready even to wash his feet, when occasion doth require.

Do we love to vex our selves, or cross our own humour? do we not rather seek by all means to please and gratifie our selves? this may warn us, how in∣nocent and inoffensive, how compliant and complacent we should be in our behaviour toward others; endeavouring to please them in all things,* 1.70 especially for their good to edification.

Are we easily angry with our selves, do we retain implacable grudges against our selves, or do we execute upon our selves mischievous revenge? are we not rather very meek and patient toward our selves, mildly comporting with our

own great weaknesses, our troublesome humours, our impertinencies and follies; readily forgiving our selves the most hei∣nous offences, neglects, affronts, injuries, and outrages committed by us against our own interest, honour, and welfare? hence may we derive lessons of meek∣ness and patience, to be exercised to∣ward our neighbour, in bearing his in∣firmities and miscarriages, in remitting any wrongs or discourtesies received from him.

Are we apt to be rude in our deport∣ment, harsh in our language, or rigorous in our dealing toward our selves? do we not rather in word and deed treat our selves very softly, very indulgently? Do we use to pry for faults, or to pick quarrels with our selves, to carp at any thing said or done by us, rashly or up∣on slight grounds to charge blame on our selves, to lay heavy censures on our actions, to make foul constructions of our words, to blazon our defects, or aggra∣vate our failings? do we not rather con∣nive at, and conceal our blemishes; do we not excuse and extenuate our own crimes?

Can we find in our hearts to frame virulent invectives, or to dart bitter taunts

and scoffs against our selves; to murther our own credit by slander, to blast it by detraction, to maim it by reproach, to prostitute it to be deflowred by jeering and scurrilous abuse? are we not rather very jealous of our reputation, and stu∣dious to preserve it, as a precious orna∣ment, a main fence, an usefull instru∣ment of our welfare?

Do we delight to report, or like to hear ill stories of our selves? do we not rather endeavour all we can to stifle them; to tie the tongues and stop the ears of men against them? hence may we be acquainted how civil and courte∣ous in our behaviour, How fair and in∣genuous in our dealing, how candid and mild in our judgment or censure we should be toward our neigbour; how very tender and carefull we should be of any wise wronging or hurting his fame.

Thus reflecting on our selves, and making our practice toward our selves the pattern of our dealing with others, we shall not fail to discharge what is prescribed to us in this Law; and so we have here a Rule of Charity. But far∣ther,

2. Loving our neighbour as our selves

doth also import the Measure of our love toward him; that it should be commen∣surate and equal in degree to that love, which we bear and exercise toward our selves. Saint Peter once and again doth exhort us to love one another 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.71 with an outstretched affection; and how far that affection should be stretched we are here informed; even that it should reach the farthest that can be, or to a parity with that intense love, which we do bear in heart, and express in perfor∣mance toward our selves: so that we do either bring down our self-love to such a moderation, or raise up our charity to such a fervency, that both come to be adjusted in the same even level: this is that pitch, at which we should aim and aspire; this is that perfection of charity, which our Lord recommendeth to us in that injunction,* 1.72 Be perfect, even as your father in heaven is perfect.

That this sense of the words is inclu∣ded, yea chiefly intended, divers reasons will evince: For

1. The most natural signification and common use of the phrase doth import thus much; and any one at first hearing would so understand the words.

2. It appeareth by comparing this

Precept with that to which it is annexed, of loving God with all our heart and all our soul, which manifestly designeth the quantity and degree of that love; con∣sequently the like determination is in∣tended in this Precept, which is expres∣sed to resemble that, or designed in like manner to qualifie and bound our duty toward our neighbour.

3. If the Law doth not signifie thus much, it doth hardly signifie any thing; not at least any thing of direction or use to us; for no man is ignorant that he is obliged to love his neighbour, but how far that love must extend, is the point wherein most of us do need to be resol∣ved, and without satisfaction in which we shall hardly do any thing; for as he that oweth money will not pay except he can tell how much it is; so to know the Duty will not avail toward effectual observance of it, if its measure be not fixed.

4. Indeed, the Law otherwise under∣stood will rather be apt to misguide than to direct us; inducing us to apprehend, that we shall satisfie its intent, and suf∣ficiently discharge our duty, by practi∣sing charity in any low degree or mean instance. Also,

5. The former sense, which is unque∣stionable, doth infer and establish this; because similitude of love, morally spea∣king, cannot consist with inequality thereof; for if in considerable degrees we love our selves more than others, assu∣redly we shall fail both in exerting such internal acts of affection, and in perfor∣ming such external offices of kindness toward them, as we do exert and per∣form in regard to our selves; whence this Law, taken meerly as a Rule, de∣manding a confused and imperfect simi∣litude of practice, will have no clear ob∣ligation or certain efficacy.

6. But farther to assure this expositi∣on, I shall declare that the Duty thus interpreted is agreeable to reason, and may justly be required of us, upon con∣siderations, which together will serve to press the observance of it, according to such measure.

1. It is reasonable that we should thus love our neighbour as our selves, because he is as our selves, or really in all con∣siderable respects the same with us: We concur with him in all that is necessary, substantial, and stable; we differ from him onely in things contingent, circum∣stantial, and variable; in the which, of

course or by chance we are liable in a small time as much to differ from our selves: in such respects we are not the same to day that we were yesterday, and shall be to morrow; for we shift our circumstances as we do our cloaths; our bodies are in continual flux, and our souls do much conform to their al∣teration; our temper and complexion do vary with our air, our diet, our con∣versation, our fortunes, our age; our parts grow and decay, our principles and judg∣ments, our affections and desires are ne∣ver fixed, and seldom rest long in the same place; all our outward state doth easily change face; so that if we consi∣der the same person in youth and in age, in health and in sickness, in pro∣sperity and in distress, may we not say quantùm mutatus ab illo, how quite ano∣ther man is he grown? Yet shall a man for such alterations surcease or abate his love to himself? why then in regard to the like differences shall we less affect our neighbour, who is endowed with that common nature, which alone through all those vicissitudes sticketh fast in us; who is the most express image of us, (or rather a copy, drawn by the same hand, of the same orginal)

another self, attired in a divers garb of circumstances? do we not so far as we despise or disaffect him, by consequence slight or hate our selves; seeing (except bare personality, or I know not what metaphysical identity) there is nothing in him different from what is, or what may be in us?

2. It is just that we should love our neighbour equally with our selves, be∣cause he really no less deserveth love, or because upon a fair judgment he will appear equally amiable: justice is impar∣tial, and regardeth things as they are in themselves, abstracting from their rela∣tion to this or that person; whence if our neighbour seem worthy of affection no less than we, it demandeth that accor∣dingly we should love him no less.

And what ground can there be of loving our selves which may not as well be found in others? is it endowments of nature, is it accomplishments of know∣ledge, is it ornaments of vertue, is it ac∣coustrements of fortune; but is not our neighbour possessed of the same; is he not at least capable of them, the colla∣tion and acquist of them depending on the same arbitrary bounty of God,* 1.73 or upon faculties and means commonly dis∣pensed

to all? May not any man at least be as wise and as good as we? why then should we not esteem, why not affect him as much? doth relation to us alter the case? is self as self lovely or valuable, doth that respect lend any worth or price to things?

Likewise, what more can justice find in our neighbour to obstruct or depress our love than it may observe in our selves? hath he greater infirmities or de∣fects, is he more liable to errours and miscarriages, is he guilty of worse faults than we? If without arrogance and vi∣nity we cannot affirm this, then are we as unworthy of love as he can be; an•• refusing any degree thereof to him, w•• may as reasonably withdraw the sam•• from our selves.

3. It is fit that we should be obliged to love our neighbour equally with ou•• selves, because all charity beneath self love is defective, and all self-love abov•• charity is excessive.

It is an imperfect charity which dote not respect our neighbour according to his utmost merit and worth, which dote not heartily desire his good, which dote not earnestly promote his advantage i•• every kind, according to our ability an••

opportunity: and what beyond this can we do for our selves?

If in kind or degree we transcend this, it is not vertuous love or true friendship to our selves, but a vain fondness or per∣verse dotage; proceeding from inordi∣nate dispositions of soul, grounded on foolish conceits, begetting foul qualities and practises; envy, strife, ambition, ava∣rice, and the like.

4. Equity requireth that we should love our neighbour to this degree, be∣cause we are apt to claime the same mea∣sure of love from others: no mean re∣spect or slight affection will satisfie us; we cannot brook the least disregard or coldness; to love us a little is all one to us as not to love us at all: it is therefore equitable that we should be engaged to the same height of charity toward others; otherwise we should be allowed in our dealings to use double weights and measures,* 1.74 which is plain iniquity: what indeed can be more ridiculously absurd, than that we should pretend to receive that from others, which we are not dis∣posed to yield to them upon the same ground and title?

5. It is needfull that so great a charity should be prescribed, because none infe∣riour

thereto will reach divers weighty ends designed in this Law; namely, the general convenience and comfort of our lives in mutual society and entercourse: for if in considerable degree we do af∣fect our selves beyond others, we shall be continually bickering and clashing with them about points of interest and credit; scrambling with them for what may be had, and clambering to get over them in power and dignity; whence all the passions annoying our souls, and all the mischiefs disturbing our lives must needs ensue.

6. That entire love which we owe to God our Creatour, and to Christ our Re∣deemer, doth exact from us no less a measure of Charity than this: for seeing they have so clearly demonstrated them∣selves to bear an immense love to men, and have charged us therein to imitate them; it becometh us in conformity, in duty, in gratitude to them, to bear the highest we can, that is the same as we bear to our selves: for how can we love God enough, or with all our soul, if we do not accord with him in loving his friends and relations, his servants, his children with most entire affection?

If in God's judgment they are equal

to us, if in his affection and care they have an equal share, if he in all his dea∣lings is indifferent and impartial toward all, how can our judgment, our affecti∣on, our behaviour be right, if they do not conspire with him in the same mea∣sures?

7. Indeed the whole tenour and Ge∣nius of our Religion do imply obligati∣on to this pitch of charity, upon vari∣ous accompts.

It representeth all worldly goods and matters of private interest as very incon∣siderable and unworthy of our affection, thereby substracting the fuel of immode∣rate self-love.

It enjoineth us for all our particular concerns entirely to rely upon provi∣dence, so barring solicitude for our selves, and disposing an equal care for others.

It declareth every man so weak, so vile, so wretched, so guilty of sin and subject to misery (so for all good whol∣ly indebted to the pure grace and mer∣cy of God) that no man can have rea∣son to dote on himself, or to prefer him∣self before others: we need not cark, or prog, or scrape for our selves, being as∣sured that God sufficiently careth for us.

In its accompt the fruits and recom∣pences of love to others in advantage to our selves do far surpass all present inte∣rests and enjoyments; whence in effect the more or less we love others, answe∣rably the more or less we love our selves, so that charity and self-love become co∣incident, and both run together evenly in one channel.

It recommendeth to us the imitation of God's love and bounty,* 1.75 which are ab∣solutely pure, without any regard, any capacity of benefit redounding to him∣self.

It commandeth us heartily to love even our bitterest enemies and most cruel per∣secutours; which cannot be performed without a proportionable abatement of self-love.

It chargeth us not onely freely to im∣part our substance,* 1.76 but willingly to expose our lives for the good of our brethren; in which case charity doth plainly match self-love; for what hath a man more dear or precious than his life to lay out for himself.

It representeth all men (considering their divine extraction, and being formed after God's Image; their designation for eternal glory and happiness, their parta∣king

of the common redemption by the undertakings and sufferings of Christ, their being objects of God's tender affec∣tion and care) so very considerable, that no regard beneath the highest will befit them.

It also declareth us so nearly allied to them, and so greatly concerned in their good,* 1.77 (we being all one in Christ,* 1.78 and members one of another) that we ought to have a perfect complacency in their welfare,* 1.79 and a sympathy in their adver∣sity,* 1.80 as our own.* 1.81

It condemneth self-love, self-pleasing, self-seeking as great faults,* 1.82 which yet (even in the highest excess) do not seem absolutely bad;* 1.83 or otherwise culpable,* 1.84 than as including partiality,* 1.85 or detrac∣ting from that equal measure of charity,* 1.86 which we owe to others: for surely we cannot love our selves too much, if we love others equally with our selves; we cannot seek our own good excessively, if with the same earnestness we seek the good of others.

It exhibiteth supernatural aids of grace, and conferreth that Holy Spirit of love, which can serve to no meaner purposes, than to quell that sorry prin∣ciple of niggardly selfishness, to which

corrupt nature doth incline; and to en∣large our hearts to this divine extent of goodness.

8. Lastly, many conspicuous exam∣ples, proposed for our direction in this kind of practice, do imply this degree of charity to be required of us.

It may be objected to our discourse, that the duty, thus understood, is un∣practicable, nature violently swaying to those degrees of self-love, which charity can no wise reach. This exception (would time permit) I should assoil, by shewing how far, and by what means we may attain to such a practice; (how at least by aiming at this top of perfection we may ascend nearer and nearer thereto) in the mean time experience doth suffi∣ciently evince possibility, and assuredly that may be done, which we see done before us: And so it is, pure charity hath been the root of such affections and such performances (recorded by indubitable testimony) toward others, which hardly any man can exceed in regard to himself; nor indeed hath there scarce ever appea∣red any heroical vertue, or memorable piety, whereof charity overbearing sel∣fishness, and sacrificing private interest to publick benefit, hath not been a

main ingredient. For instance then

Did not Abraham even prefer the good of others before his own, when he gladly did quit his countrey, patrimony, friends, and kindred to pass his days in a wandring pilgrimage, upon no other encouragement than an overture of bles∣sing on his posterity?

Did not the charity of Moses stretch thus far,* 1.87 when for the sake of his bre∣thren he voluntarily did exchange the splendours and delights of a Court for a condition of vagrancy and servility; chusing rather,* 1.88 as the Apostle speaketh, to suffer affliction with the people of God, than to enjoy the pleasures of sin? did not it overstretch, when (although ha∣ving been grievously affronted by them) he wished that rather his name should be expunged from God's book,* 1.89 than that their sin should abide unpardoned?

Did not Samuel exercise such a chari∣ty, when being ingratefully and injuri∣ously dismounted from his authority, he did yet retain toward that people a zealous desire of their welfare, not cea∣sing earnestly to pray for them?

Did not Jonathan love David equally with himself,* 1.90 when for his sake he chose to incur the displeasure of his father and

his King; when for his advantage he was content to forfeit the privilege of his birth, and the inheritance of a Crown; when he could without envy or grudge look on the growing prosperity of his supplanter, could heartily wish his safe∣ty, could effectually protect it, could purchase it to him with his own great danger and trouble? when he, that in gallantry of courage and vertue did yield to none, was yet willing to become in∣feriour to one born his subject, one rai∣sed from the dust,* 1.91 one taken from a sheep∣coat; so that unrepiningly and without disclain he could say,* 1.92 Thou shalt be King over Israel, and I shall be next unto thee: are not these pregnant evidences, that it was truly said in the story,* 1.93 The soul of Jonathan was knit to the soul of David, and he loved him as his own soul?

Did not the Psalmist competently prac∣tise this duty; when in the sickness of his ingratefull adversaries he cloathed himself with sackcloath,* 1.94 he humbled his soul with fasting; he bowed down heavily as one that mourneth for his mother?

Were not Elias, Jeremy, and other Prophets as much concerned for the good of their country-men as for their own, when they took such pains, when they

run such hazards, when they endured such hardships not onely for them, but from them; being requited with hatred and misusage for endeavouring to re∣claim them from sin, and stop them from ruine?

May not the Holy Apostles seem to have loved mankind beyond themselves, when for its instruction and reformation, for reconciling it to God and procuring its salvation, they gladly did undertake and undergo so many rough difficulties, so many formidable dangers, such irk∣some pains and troubles, such extream wants and losses, such grievous ignomi∣nies and disgraces; slighting all concerns of their own, and reliquishing whatever was most dear to them (their safety, their liberty, their ease, their estate, their reputation, their pleasure, their very bloud and breath) for the welfare of others; even of those who did spitefully maligne and cruelly abuse them?

Survey but the Life of one among them; mark the wearisome travels he underwent over all the earth, the solici∣tous cares which did possess his mind for all the Churches: the continual toils and drudgeries sustained by him in prea∣ching by word and writing: in visiting,

in admonishing, in all pastoral employ∣ments; the imprisonments, the stripes, the reproaches, the oppositions and per∣secutions of every kind, and from all sorts of people, which he suffered; the pinching wants, the desperate hazards, the lamentable distresses with the which he did ever conflict;* 1.95 peruse those black catalogues of his afflictions registred by himself;* 1.96 then tell me how much his cha∣rity was inferiour to his self-love? did not at least the one vie with the other, when he for the benefit of his disciples was content to be absent from the Lord,* 1.97 or suspended from a certain fruition of glorious beatitude; resting in this un∣comfortable state,* 1.98 in this fleshly taber∣nacle wherein he groaned, being burthe∣ned, and longing for enlargement? did he not somewhat beyond himself love those men, for whose salvation he wished himself accursed from Christ,* 1.99 or debarred from the assured enjoyment of eternal felicity;* 1.100 those very men by whom he had been stoned,* 1.101 had been scourged, had been often beaten to extremity, from whom he had received manifold indig∣nities and outrages?

Did not they love their neighbours as themselves,* 1.102 who sold their possessions,

and distributed the prices of them for relief of their indigent brethren? did not most of the ancient Saints and Fathers mount near the top of this duty, of whom it is by unquestionable records testified, that they did freely bestow all their private estate and substance on the poor, devoting themselves to the ser∣vice of God and edification of his people? Finally,

Did not our Lord himself in our na∣ture exemplifie this Duty, yea by his Practice far out-doe his Precept? for, He who from the brightest glories, from the immense riches, from the ineffable joys and felicities of his celestial King∣dom, did willingly stoop down to as∣sume the garb of a servant, to be cloa∣thed with the infirmities of flesh, to be∣come a man of sorrow, and acquainted with grief; He who for our sake vouch∣safed to live in extream penury and disgrace, to feel hard want, sore tra∣vel, bitter persecution, most grievous shame and anguish; He who not onely did contentedly bear, but purposely did chuse to be accused, to be slandered, to be reviled, to be mocked, to be tortured, to pour forth his heart-bloud upon a cross,* 1.103 for the sake of an unprofitable,

an unworthy,* 1.104 an impious, an ingratefull generation;* 1.105 for the salvation of his open enemies,* 1.106 of base apostates, of perverse rebels,* 1.107 of villainous traitours; He, who in the height of his mortal agonies did sue for the pardon of his cruel murthe∣rers; who did send his Apostles to them, did cause so many wonders to be done before them, did furnish all means requi∣site to convert and save them; He that acted and suffered all this, and more than can be expressed, with perfect frank∣ness and good will;* 1.108 did he not signally love his neighbour as himself, to the utmost measure? did not in him vertue conquer nature, and charity triumph over self-love? This he did to seal and impress his Doctrine; to shew us what we should doe, and what we can doe by his grace; to oblige us and to encou∣rage us unto a conformity with him in this respect:* 1.109 for, Walk in love, saith the Apostle,* 1.110 as Christ hath also loved us, and hath given himself for us;* 1.111 And, This (saith he himself) is my commandment, that ye love one another as I have loved you: And how can I better conclude than in the recommendation of such an Example?

Now,* 1.112 our Lord Jesus Christ himself, and God even our father, who hath loved us, and hath given us everlasting conso∣lation, and good hope through grace, com∣fort your hearts, and stablish you in every good word and work.

Notes

• * 1.1

  Psal. 33. 5. 119. 64.
• * 1.2

  Psal. 66. 9. 56. 13.
• * 1.3

  Psal. 103. 4. 145. 16.
• * 1.4

  Luk. 10. 27.
• * 1.5

  Psal. 73. 25.
• * 1.6

  Matt. 19. 17.
• * 1.7

  Matt. 22. 38.
• * 1.8

  Jam. 2. 8.
• * 1.9

  1 Tim. 1. 6.
• * 1.10

  Rom. 13. 8, 9.
• * 1.11

  Gal. 5. 14.
• * 1.12

  1 Cor. 13. 13.
• * 1.13

  Gal. 5. 22.
• * 1.14

  Col. 3. 14.
• * 1.15

  1 Cor. 16. 14.
• * 1.16

  2 Pet. 1. 7.
• * 1.17

  1 Pet. 4. 8.
• * 1.18

  1 Joh. 3. 23, 11. 4. 21.
• * 1.19

  Joh. 15. 12.
• * 1.20

  Joh. 13. 34.
• * 1.21

  Joh. 13. 35.
• * 1.22

  1 Joh. 4. 7, 11.
• * 1.23

  Matt. 5. 45.
• * 1.24

  Eph. 5. 1, 2.
• * 1.25

  Matt. 22. 40.
• * 1.26

  1 Joh. 4. 21.
• * 1.27

  Eph. 2. 12.
• * 1.28

  Lev. 19. 18.
• * 1.29

  Lev. 20. 26, 24.
• * 1.30

  Exod. 33. 16.
• * 1.31

  Deut. 7. 6. 14. 2.
• * 1.32

  Levit. 19. 34.
• * 1.33

  Eph. 2. 14.
• * 1.34

  Gal. 3. 28.
• * 1.35

  Act. 10. 36.
• * 1.36

  Tit. 3. 4.
• * 1.37

  Joh. 3. 16.
• * 1.38

  1 Tim. 2. 5.
• * 1.39

  1 Joh. 2. 2.
• * 1.40

  Heb. 2. 9.
• * 1.41

  2 Cor. 5. 19.
• * 1.42

  Col. 1. 20.
• * 1.43

  Eph. 1. 10.
• * 1.44

  Eph. 2. 13.
• * 1.45

  1 Tim. 2. 4.
• * 1.46

  Tit. 2. 11.
• * 1.47

  Col. 1. 23.
• * 1.48

  1 Pet. 1. 23. 2. 17.
• * 1.49

  Gal. 6. 10.
• * 1.50

  1 Thess. 3. 12.
• * 1.51

  2 Cor. 9. 12, 13.
• * 1.52

  Heb. 12. 24.
• * 1.53

  1 Thess. 5. 14.
• * 1.54

  Tit. 3. 2.
• * 1.55

  1 Thess. 5. 15.
• * 1.56

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.57

  2 Tim. 2. 24.
• * 1.58

  1 Tim. 2. 1.
• * 1.59

  Eph. 6. 18.
• * 1.60

  Phil. 4. 5.
• * 1.61

  Luk. 10. 29. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Just. M. c. Tryph. (p. 320.)
• * 1.62

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arist. Eph. 9. 4.
• * 1.63

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.64

  1 Thess. 4. 9.
• * 1.65

  Matt. 7. 12.
• * 1.66

  Luk. 6. 31.
• * 1.67

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Tob. 4. 15.
• * 1.68

  Const. Apost. 1. 1.
• * 1.69

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Just. M. c. Tryph. (p. 321.)
• * 1.70

  Rom. 15. 2.
• * 1.71

  1 Pet. 1. 22. 4. 8.
• * 1.72

  Matt. 5. 48.
• * 1.73

  1 Cor. 4. 6, 5.
• * 1.74

  Prov. 22.••••
• * 1.75

  Matt. 5. 45.
• * 1.76

  1 Joh. 3. 16.
• * 1.77

  Gal. 3. 28.
• * 1.78

  Joh. 17. 21.
• * 1.79

  Rom. 12. 5.
• * 1.80

  1 Cor. 12. 26.
• * 1.81

  Joh. 13. 35.
• * 1.82

  2 Tim. 3. 2.
• * 1.83

  2 Pet. 2. 10.
• * 1.84

  Rom. 15. 1.
• * 1.85

  Phil. 2. 4.
• * 1.86

  1 Cor. 10. 34. 13. 5.
• * 1.87

  Chrys. in 1 Cor. Or. 25. in Eph. Or. 7.
• * 1.88

  Heb. 11. 24.
• * 1.89

  Exod. 32. 32. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—Chrys. in Eph. Or. 7. 1 Sam. 12. 23.
• * 1.90

  1 Sam. 20. 30.
• * 1.91

  Psal. 78. 70.
• * 1.92

  1 Sam. 23. 17.
• * 1.93

  1 Sam. 18. 1. 20. 17.
• * 1.94

  Psal. 35. 12.
• * 1.95

  2 Cor. 11. 23. 4. 8.
• * 1.96

  1 Cor. 4. 11.
• * 1.97

  Phil. 1. 24.
• * 1.98

  2 Cor. 5. 1, &c.
• * 1.99

  Rom. 9. 3.
• * 1.100

  2 Cor. 11. 24, 25.
• * 1.101

  1 Thess. 2. 15.
• * 1.102

  Act. 4. 34.
• * 1.103

  Rom. 5. 6, 8, 10.
• * 1.104

  1 Pet. 3. 18.
• * 1.105

  Eph. 2. 1.
• * 1.106

  Col. 2. 13.
• * 1.107

  Chrys. in Eph. Or. 7. in 1 Cor. Or. 32.
• * 1.108

  Heb. 12. 2.
• * 1.109

  Eph. 5. 1.
• * 1.110

  1 Joh. 3. 16.
• * 1.111

  Joh. 15. 12. 13. 34.
• * 1.112

  2 Thess. 2. 16.