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

The Fourth Sermon.

MATT. 22. 39.

Thou shalt love thy neighbour as thy self.

I Have formerly discoursed on these words, and then shewed how they do import two observable Particu∣lars; first a Rule of our Charity, or that it should be like in nature; then a Mea∣sure of it, or that it should be equal in degree to the love which we do bear to our selves. Of this latter interpretati∣on I did assign divers reasons, urging the observance of the Precept according to that notion: but one material Point scantness of time would not allow me to consider; which is the removal of an Exception, to which that interpretation is very liable, and which is apt to discou∣rage from a serious application to the practice of this duty so expounded.

If, it may be said, the Precept be thus understood, as to oblige us to love our neighbours equally with our selves, it will prove unpracticable, such a charity being meerly romantick and imaginary; for who doth, who can love his neigh∣bour in this degree? nature powerfully doth resist, common sense plainly doth forbid that we should doe so: A natural instinct doth prompt us to love our selves, and we are forcibly driven there to by an unavoidable sense of pleasure and pain, resulting from the constitution of our body and soul, so that our own least good or evil are very sensible to us; whereas we have no such potent incli∣nation to love others; we have no sense or a very faint one of what another doth enjoy or endure: doth not therefore na∣ture plainly suggest, that our neighbours good cannot be so considerable to us as our own? especially when charity doth clash with self-love, or when there is a competition between our neighbours in∣terest and our own, is it possible that we should not be partial to our own side? is not therefore this Precept such as if we should be commanded to fly, or to doe that which natural propension will certainly hinder?

In answer to this Exception I say, first,

1. Be it so, that we can never attain to love our neighbour altogether so much as our selves, yet may it be reasonable that we should be enjoined to doe so; for

Laws must not be depressed to our imperfection, nor rules bent to our ob∣liquity; but we must ascend toward the perfection of them, and strive to con∣form our practice to their exactness: If what is prescribed be according to the reason of things just and fit, it is enough although our practice will not reach it; for what remaineth may be supplied by repentance and humility in him that should obey, by mercy and pardon in him that doth command.

In the prescription of duty it is just, that what may be required (even in ri∣gour) should be precisely determined, though in execution of justice or dispen∣sation of recompence consideration may be had of our weakness; whereby both the authority of our Governour may be maintained, and his clemency glorified.

It is of great use, that by comparing the Law with our practice, and in the perfection of the one discerning the defect

of the other, we may be humbled, may be sensible of our impotency, may thence be forced to seek the helps of grace and the benefit of mercy.

Were the Rule never so low, our prac∣tice would come beneath it; it is there∣fore expedient that it should be high, that at least we may rise higher in performance than otherwise we should doe; for the higher we aim, the nearer we shall go to the due pitch; as he that aimeth at heaven, although he cannot reach it, will yet shoot higher than he that aim∣eth onely at the house top.

The height of duty doth prevent sloth and decay in vertue, keeping us in whol∣some exercise and in continual improve∣ment, while we be always climbing to∣ward the top, and straining unto farther attainment: the sincere prosecution of which course, as it will be more profi∣table unto us, so it will be no less accep∣table to God, than if we could thorough∣ly fulfill the Law: for in judgment God will onely reckon upon the sincerity and earnestness of our endeavour; so that if we have done our best, it will be taken as if we had done all. Our labour will not be lost in the Lord; for the degrees of performance will be considered, and

he that hath done his duty in part shall be proportionably recompensed; accor∣ding to that of Saint Paul; Every man shall receive his own reward according to his own work. Hence sometimes we are enjoined to be perfect as our heavenly father is perfect; and to be holy as God is holy; otherwhile to go on to perfecti∣on, and to press toward the mark; which Precepts in effect do import the same thing; but the latter implyeth the for∣mer, although in attainment impossible, yet in attempt very profitable: and sure∣ly he is likely to write best, who pro∣poseth to himself the fairest Copy for his imitation.

In fine, if we do act what is possible, or as we can, do conform to the Rule of Duty, we may be sure that no im∣possibility of this, or of any other sublime Law can prejudice us.

I say of any other Law; for it is not onely this Law, to which this exception may be made; but many others, per∣haps every one Evangelical Law, are alike repugnant to corrupt nature, and seem to surmount our ability.

But neither is the performance of this task so impossible, or so desperately hard (if we take the right course and use

proper means toward it) as is supposed; as may somewhat appear, if we will weigh the following considerations.

1. Be it considered, that we may be mistaken in our accompt, when we do look on the impossibility or difficulty of such a practice, as it appeareth at pre∣sent, before we have seriously attempted, and in a good method, by due means, earnestly laboured to atchieve it: for many things cannot be done at first, or with a small practice, which by degrees and a continued endeavour may be ef∣fected; divers things are placed at a di∣stance, so that without passing through the interjacent way we cannot arrive at them; divers things seem hard before trial, which afterward prove very easie: it is impossible to fly up to the top of a steeple, but we may ascend thither by steps; we cannot get to Rome without crossing the Seas, and travelling through France or Germany; it is hard to com∣prehend a subtle Theoreme in Geometry if we pitch on it first, but if we begin at the simple principles, and go forward through the intermediate propositions we may easily attain a demonstration of it; it is hard to swim, to dance, to play on an Instrument, but a little trial, or a

competent exercise will render those things easie to us: So may the practice of this duty seem impossible, or insupera∣bly difficult, before we have employed divers means, and voided divers impedi∣ments; before we have inured our minds and affections to it, before we have tri∣ed our forces in some instances thereof, previous to others of a higher strein, and nearer the perfection of it.

If we would set our selves to exercise charity in those instances, whereof we are at first capable without much reluc∣tancy, and thence proceed toward others of a higher nature, we may find such improvement, and taste such content therein, that we may soon arise to in∣credible degrees thereof; and at length perhaps we may attain to such a pitch, that it will seem to us base and vain to consider our own good before that of others, in any sensible measure; And that nature which now so mightily doth contest in favour of our selves, may in time give way to a better nature, born of custome, affecting the good of others. Let not therefore a present sense or ex∣perience raise in our minds a prejudice against the possibility or practicableness of this duty.

2. Let us consider, that in some re∣spects, and in divers instances it is very feasible to love our neighbour no less than our selves.

We may love our neighbour truly and sincerely, out of a pure heart and a good conscience, and faith unfeigned, as Saint Paul doth prescribe; or according to Saint Peter's injunction, from a pure heart love one another fervently; and in this respect we can do no more toward our selves; for truth admitteth no de∣grees, sincerity is a pure and compleat thing, exclusive of all mixture or al∣loy.

And as to external acts at least it is plain that charity toward others may reach self-love; for we may be as serious, as vigorous, as industrious in acting for our neighbours good, as we can be in pursuing our own designs and interests: for reason easily can manage and govern external practice; and common expe∣rience sheweth the matter to this extent practicable, seeing that often men do employ as much diligence on the con∣cerns of others, as they can do on their own (being able to doe no more than their best in either case) wherefore in this respect charity may vie with selfish∣ness;

and practising thus far may be a step to mount higher.

Also rational consideration will enable us to perform some interiour acts of cha∣rity in the highest degree; for if we do but, (as without much difficulty we may do) apply our mind to weigh the qualities and the actions of our neigh∣bour, we may thence obtain a true opi∣nion and just esteem of him; and (se∣cluding gross folly or flattery of our selves) how can we in that respect or instance be more kind or benign to our selves?

Is it not also within the compass of our ability to repress those passions of soul, the eruption whereof tendeth to the wrong, dammage, and offence of our neighbour; in regard to which prac∣tice Saint Paul affirmeth, that the Law may be fulfilled, Love, saith he, wor∣keth no evil to his neighbour; there∣fore love is the fulfilling of the law? And what more in this respect can we perform for our selves?

3. We may consider, that common∣ly we see men inclined by other prin∣ciples to act as much or more for the sake of others, as they would for them∣selves.

Moral honesty hath inclined some, ambition and popularity have excited others to encounter the greatest dangers, to attaque the greatest difficulties, to expose their safety, to sacrifice their lives for the welfare of their Coun∣trey.

Common friendship hath often done as much, and brutish love (that mad friendship, as Seneca calleth it) common∣ly doth far more: for what will not a fond Lover undertake and atchieve for his Minion, although she really be the worst enemy he can have? yet for such a Snake will he not lavish his estate, prostitute his honour, abandon his ease, hazard his safety, shipwreck his consci∣ence, forfeit his salvation? what may not a Delilah obtain of her Sampson, a Cleopatra of her Anthony, how prejudi∣cial soever it be to his own interest and welfare?

Why then may not a principle of Charity (grounded on so much better reason, and backed by so much stronger motives) be conceived able to engage men to the like practice? why may not a man be disposed to doe that out of hearty good-will, which he can doe out of vain conceit, or vicious appetite?

why shall other forces overbear nature, and the power of charity be unable to match it?

4. Let us consider, that those disposi∣tions of soul which usually with so much violence do thwart the observance of this Precept, are not ingredients of true self-love, by the which we are directed to regulate our charity, but a spurious brood of our folly and pravity, which imply not a sober love of our selves, but a corrupt fondness toward an idol of our fancy mistaken for our selves.

A high conceit of our worth or abi∣lity, of our fortune or worldly state, of our works and atchievements; a great complacence or confidence in some en∣dowment or advantage belonging to us, a stiff adherence to our own will or humour, a greedy appetite to some par∣ticular interest or base pleasure; these are those, not attendants of natural self-love, but issues of unnatural depra∣vedness in judgment and affections, which render our practice so exorbitant in this regard, making us seem to love our selves so immoderately, so infinite∣ly; so contracting our souls and draw∣ing them inwards, that we appear indis∣posed to love our neighbour in any con∣siderable

degree: If these (as by serious consideration they may be) were voi∣ded, or much abated, it would not be found so grievous a matter to love our neighbour as our selves; for that sober love remaining behind, to which nature inclineth, and which reason approveth, would rather help to promote than yield any obstacle to our charity; if such perverse selfishness were checked and depressed, but natural kindness che∣rished and advanced, then true self-love and charity would compose themselves into near a just poise.

5. Indeed (which we may further consider) our nature is not so absolute∣ly averse or indisposed to the practice of such charity, as to those may seem, who view it slightly, either in some particular instances, or in ordinary prac∣tice; nature hath furnished us with strong instincts for the defence and su∣stenance of our life; and common prac∣tice is depraved by ill education and custom; these some men poring on do imagin no room left for charity in the constitution of men; but they consider not, that one of these may be so mode∣rated, and the other so corrected, that charity may have a fair scope in mens

heart and practice; and they slip over divers pregnant marks of our natural inclination thereto.

Man having received his soul from the breath of God, and being framed after the image of his most benign parent, there do yet abide in him some features resembling God, and reliques of the di∣vine original; there are in us seeds of ingenuity, of equity, of pity, of benig∣nity, which being cultivated by sober consideration and good use (under the conduct, and aid of heavenly grace) will produce noble fruits of charity.

The frame of our nature so far dis∣poseth us thereto, that our bowels are touched with sensible pain upon the view of any calamitous object; our fan∣cy is disturbed at the report of any disa∣ster befalling any person; we can hard∣ly see or reade a Tragedy without mo∣tions of compassion.

The practice of benignity, of courte∣sy, of clemency at first sight, without any discursive reflexion, doth obtain ap∣probation and applause from us; being no less gratefull and amiable to the mind than beauty to our eyes, harmo∣ny to our ears, fragrancy to our smell, and sweetness to our palate; and to the

same mental sense malignity, cruelty, harshness, all kinds of uncharitable dea∣ling are very disgustfull and loathsome.

There wanteth not any commenda∣tion to procure a respect for Charity; nor any invective to breed abhorrence of uncharitableness, nature sufficiently prompting to favour the one and to de∣test the other.

The practice of the former in common language hath ever been styled humani∣ty, and the disposition from whence it floweth is called good-nature; the prac∣tice of the latter is likewise termed in∣humanity, and its source ill-nature; as thwarting the common notions and in∣clinations of mankind, devesting us of our manhood, and rendring us a sort of monsters among men.

No quality hath a clearer repute, or is commonly more admired than gene∣rosity, which is a kind of natural cha∣rity, or hath a great spice thereof; No disposition is more despised among men than niggardly selfishness; whence com∣monly men are ashamed to avow self-interest as a principle of their actions, (rather fathering them on some other cause) as being conscious to themselves that it is the basest of all principles.

Whatever the censurers and detrac∣tours of humane nature do pretend, yet even themselves do admire pure bene∣ficence, and contemn selfishness; for (if we look to the bottom of their intent) it is hence, they are bent to slander mankind as void of good na∣ture, because out of malignity they would not allow it a quality so excel∣lent and divine.

Wherefore according to the general judgment and conscience of men (to omit other considerations) our nature is not so averse from charity, or desti∣tute of propensions thereto; and there∣fore cherishing the natural seeds of it, we may improve it to higher de∣grees.

6. But supposing the inclinations of nature, as it now standeth in its depra∣ved and crazy state, do so mightily ob∣struct the practice of this duty in the degree specified, so that however we cannot by any force of reason or philo∣sophy attain to desire so much or relish so well the good of others as our own, yet we must remember, that a subsidia∣ry power is by the divine mercy dis∣pensed, able to controll and subdue na∣ture to a compliance, to raise our prac∣tice

above our natural forces. We have a like averseness to other spiritual duties (to the loving God with all our hearts, to the mortifying our flesh and carnal desires, to the contempt of wordly things, and placing our happiness in spiritual goods) yet we are able to per∣form them by the succour of grace, and in virtue of that omnipotency which Saint Paul assumed to himself when he said, I can doe all things by Christ ena∣bling me.

If we can get the Spirit of love (and assuredly we may get it, if we carefully will seek it, with constant fervency im∣ploring it from him, who hath promi∣sed to bestow it on those that ask it) it will infuse into our minds that light, whereby we shall discern the excellency of this duty, together with the folly and baseness of that selfishness which crosseth it; it will kindle in our hearts charitable affections, disposing us to wish all good to our neighbour, and to feel pleasure therein; it will render us par∣takers of that divine nature, which so will guide and urge us in due measure to affect the benefit of others, as now corrupt nature doth move us unmeasu∣rably to covet our own; being suppor∣ted

and elevated by its virtue we may, (surmounting the clogs of fleshly sense and conceit) soar up to the due pitch of charity; being 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 taught of God to love one another; and endowed with the fruits of the Spirit, which are love, gentleness, goodness, meekness, and created according to God in Christ Jesus to the practice of answerable good works.

7. There are divers means conducible to the abatement of difficulty in this practice, which I shall propose, referring the matter to issue upon due trial of them.

1. Let us carefully weigh the value of those things which immoderate self-love doth affect in prejudice to chari∣ty, together with the worth of those which charity doth set in balance to them.

Aristotle himself doth observe, that the ground of culpable self-love, scraping, scrambling, scuffling for particular inte∣rest, is mens high esteem, and passion for, and greedy appetite of wealth, of honours, of corporeal pleasures; whereas vertuous persons not admiring those things will constanly act for honesty sake, and out of love to their friends or countrey; wherein although they most

really benefit and truly gratifie them selves, yet are they not blamed for sel∣fishness.

And so indeed it is; If we rightly did apprehend the infinite vanity of all wordly goods, the meanness of private concerns, the true despicableness of all those honours, those profits, those de∣lights on which commonly men do so dote, we should not be so fond or jealous of them, as to scrape or scuffle for them, envying or grutching them to others; If we did conceive the transcendent worth of future rewards allotted to this and other vertues, the great considerable∣ness of publick good at which charity aimeth, the many advantages which may accrue to us from our neighbours welfare, (entertained with complacence, and wisely accommodated to our use) we should not be so averse from tendring his good as our own.

2. Let us consider our real state in the world, in dependance upon the pleasure and providence of Almighty God.

If we look upon our selves as subsist∣ing onely by our own care and endea∣vour, without any other patronage or help, it may thence prove hard to re∣gard the interests of others as compa∣rable to our own; seeing then in order to our living with any convenience, it is necessary that we should be solicitous for our own preservation and sustenance, that will engage us to contend with others as competitours for the things we need, and uncapable otherwise to attain: But if (as we ought to doe, and the true state of things requireth) we consider our selves as subsisting under the protection, and by the providence of God, who no less careth for us than for others, and no less for others than for us (for, as the Wise-man saith, he careth for all alike) who recommendeth to us a being mutually concerned each for other, and is engaged to keep us from suffering thereby; who comman∣deth us to disburthen our cares upon himself; who assuredly will the better provide for us, as we do more further the good of others: If we do consider thus, it will deliver us from solicitude concerning our subsistence and personal accommodations, whence we may be

free to regard the concerns of others, with no less application than we do re∣gard our own.

As living under the same Government and Laws (being members of one Com∣monwealth, one Corporation, one Fa∣mily) disposeth men not onely willing∣ly but earnestly to serve the publick in∣terest, beyond any hopes of receiving thence any particular advantage answe∣rable to their pain and care; so conside∣ring our selves as members of the world, and of the Church, under the governance and patronage of God, may disengage us from immoderate respect of private good, and incline us to promote the common welfare.

3. There is one plain way of rendring this duty possible, or of perfectly recon∣ciling charity to self-love; which is, a making the welfare of our neighbour to be our own, which if we can doe, then easily may we desire it most seriously, then may we promote it with the grea∣test zeal and vigour; for then it will be an instance of self-love to exercise charity, then both these inclinations conspiring will march evenly together, one will not extrude nor depress the other.

It may be hard, while our concerns

appear divided, not to prefer our own, but when they are coincident, or con∣spire together, the ground of that par∣tiality is removed.

Nor is this an imaginary course, but grounded in reason, and thereby redu∣cible to practice: for considering the manifold bands of relation (natural, ci∣vil, or spiritual) between men, as natu∣rally of the same kind and bloud, as ci∣villy members of the same society, as spiritually linked in one brotherhood; considering the mutual advantages deri∣vable from the wealth and welfare of each other, (in way of needfull succour, advice and comfort, of profitable com∣merce, of pleasant conversation); con∣sidering the mischiefs, which from our neighbours indigency and affliction we may incur, they rendring him as a wild beast, unsociable, troublesome and for∣midable to us; considering that we can∣not be happy without good nature, and good humour, and that good nature can∣not behold any sad object without pity and dolorous resentment, good humour cannot subsist in prospect of such objects; considering that charity is an instrument, whereby we may apply all our neigh∣bours good to our selves, it being ours,

if we can find complacence therein; it may appear reasonable to reckon all our neighbours concerns to our accompt.

That this is practicable, experience may confirm; for we may observe, that men commonly do thus appropriate the concerns of others, resenting the disasters of a friend, or of a relation with as sen∣sible displeasure as they could their own; and answerably finding as high a satis∣faction in their good fortune. Yea ma∣ny persons do feel more pain by com∣passion for others, than they could do in sustaining the same evils; divers can with a stout heart undergo their own afflictions, who are melted with those of a friend or brother. Seeing then in true judgment humanity doth match any other relation, and Christianity far doth exceed all other alliances, why may we not on them ground the like affections and practices, if reason hath any force, or consideration can any wise sway in our practice?

4. It will greatly conduce to the per∣fect observance of this Rule, to the de∣pression of self-love, and advancement of charity to the highest pitch, if we do studiously contemplate our selves, strict∣ly examining our conscience, and seri∣ously

reflecting on our unworthiness and vileness; the infirmities and defects of nature, the corruptions and defilements of our soul, the sins and miscarriages of our lives; which doing, we shall cer∣tainly be far from admiring or doting on our selves; but rather, as Job did, we shall condemn and abhor our selves; when we see our selves so deformed and ugly, how can we be amiable in our own eyes? how can we more esteem or affect our selves than others, of whose unworthiness we can hardly be so con∣scious or sure? what place can there be for that vanity and folly, for that pride and arrogance, for that partiality and in∣justice, which are the sources of immo∣derate self-love?

5. And lastly, we may from many conspicuous Experiments and Examples be assur'd that such a practice of this Du∣ty is not impossible; but these I have already produced and urged in the pre∣cedent Discourse, and shall not repeat them again.

Notes

• Phil. 3. 12.
• 1 Cor. 5. 28.
• 1 Thess. 1. 13.
• Heb. 6. 10.
• 1 Cor. 3. 8.
• Matt. 5. 48. 19. 21.
• 1 Pet. 1. 16.
• Col. 4. 12.
• Heb. 6. 1.
• Phil. 3.
• 1 Tim. 1. 6.
• 1 Pet. 1. 22. (Rom. 12. 9.)
• Rom. 13. 10.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—Arist. Eth. 9. 8.
• Insana ami∣citia. Sen. Ep. 9.
• Chrys. in Eph. p. 797.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—Arist. Eth. 8. 1.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arist. 9. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ibid.
• Phil. 4. 13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—
• 2 Tim. 1. 7.
• 1 Thess. 4. 9. Gal. 5. 22. Eph. 5. 9. Col. 3. 12. Eph. 4. 24. 2. 10.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.—Arist. Eth. 9. 8. Vid. tot.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sap. 6. 7.
• Job 9. 20.
• Job 42. 6.