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

The Fifth Sermon. (Book 5)

EPHESIANS 5. 2.

And walk in love.

SAint Paul telleth us,* 1.1 that the end of the commandment (or the main scope of the Evangelical Doctrine) is charity, out of a pure heart and a good conscience, and faith unfeigned; that charity is a general principle of all good practice,* 1.2 (let all your things be done in charity); that it is the sum and abridg∣ment of all other duties,* 1.3 so that he that loveth another,* 1.4 hath fulfilled the whole law; that it is the chief of the Theological vertues;* 1.5 the prime fruit of the divine Spirit,* 1.6 and the band of perfection, which combineth and consummateth all other graces.

Saint Peter enjoineth us that to all other vertues we should add charity,* 1.7 as the top and crown of them; and,

Above all things,* 1.8 saith he, have fervent charity among your selves.

Saint James styleth the Law of Cha∣rity 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.9 the royal, or Sove∣reign Law.

Saint John calleth it, in way of excel∣lence,* 1.10 the commandment of God (This is his commandement that we should love one another.)

Our Lord claimeth it for his peculiar Law,* 1.11 This is my commandment; and a new commandment I give unto you, that ye love one another. And he maketh the observance of it the special badge and cognizance of his followers;* 1.12 By this shall all men know that ye are my disciples, if ye love one another.

It being therefore a duty of so grand importance, it is most requisite that we should well understand it, and faithfully observe it; to which purposes I shall by God's assistance endeavour to confer somewhat, first by explaining its Nature, then by pressing the observance of it by several Inducements.

The nature of it will, as I conceive, be best understood by representing the several chief Acts, which it comprizeth or implyeth as necessary prerequisites, or essential ingredients, or inseparable

adherents to it; some internally resident in the soul, others discharged in external performance; together with some spe∣cial properties of it. And such are those which follow.

I. Loving our neighbour doth imply, that we should value and esteem him: this is necessary, for affection doth fol∣low opinion; so that we cannot like any thing which we do not esteem, or wherein we do not apprehend some con∣siderable good, attractive of affection; that is not amiable which is wholly con∣temptible; or so far as it is such.

But in right judgment no man is such; for the Wise man telleth us,* 1.13 that He that despiseth his neighbour,* 1.14 sinneth; and, He is void of understanding that despiseth his neighbour; but no man is guilty of sin or folly for despising that which is wholly despicable.

It is indeed true, that every man is subject to defects, and to mischances, apt to breed contempt, especially in the minds of vulgar and weak people; but no man is really despicable. For

Every man living hath stamped on him the venerable Image of his glorious Maker, which nothing incident to him can utterly deface.

Every man is of a divine extraction, and allied to heaven by nature and by grace; as the Son of God, and the Brother of God Incarnate.* 1.15 If I did despise the cause of my man-servant or of my maid∣servant when they contended with me; what then shall I do when God riseth up, and when he visiteth what shall I answer him? Did not he that made me in the womb, make him? and did not one fashion us in the womb?

Every man is endewed with that ce∣lestial faculty of reason, inspired by the Almighty,* 1.16 (for There is a spirit in man, and the inspiration of the Almighty gi∣veth them understanding) and hath an immortal spirit residing in him; or ra∣ther is himself an Angelical spirit dwel∣ling in a visible tabernacle.

Every man was originally designed and framed for a fruition of eternal hap∣piness.

Every man hath an interest in the common redemption, purchased by the bloud of the Son of God, who tasted death for every one.

Every man is capable of Sovereign bliss, and hath a crown of endless glory offered to him.

In fine, every man, and all men alike,

antecedently to their own will and choice, are the objects of his love, of his care,* 1.17 of his mercy; who is loving unto every man;* 1.18 and whose mercy is over all his works;* 1.19 who hath made the small and the great, and careth for all alike; who is rich,* 1.20 in bounty and mercy, to∣ward all that call upon him.

How then can any man be deemed contemptible, having so noble relations, capacities, and privileges? How a man standeth in esteem with God Elihu tel∣leth us,* 1.21 God (saith he) is mighty and de∣spiseth not any;* 1.22 although he be so migh∣ty, so excellent in perfection, so infinite∣ly in state exalted above all, yet doth not he slight any; and how can we con∣temn those, whom the certain voucher and infallible judge of worth deigneth to value? Indeed God so valued every man as to take great care, to be at great cost and trouble, to stoop down from heaven, to assume mortal flesh, to endure pinch∣ing wants and sore distresses, to taste death for every one.

We may ask with Saint Paul,* 1.23 Why dost thou set at nought thy brother?

Is it for the lowness of his condition, or for any misfortune that hath befallen him?* 1.24 but are not the best men, are not

all men,* 1.25 art not thou thy self obnoxious to the like? hath not God declared that he hath a special regard to such? and are not such things commonly disposed by his hand with a gracious intent?

Is it for meanness of parts, or abilities, or endowments? but are not these the gifts of God, absolutely at his disposal, and arbitrarily distributed, or preserved; so that thou who art so wise in thy own conceit to day, mayest by a disease, or from a judgment (deserved by thy pride) become an Idiot to morrow?* 1.26 have not many good and therefore many happy men wanted those things?

Is it for moral imperfections or ble∣mishes; for vicious habits, or actual mis∣demeanours? these indeed are the onely debasements and disparagements of a man; yet do they not expunge the cha∣racters of Divinity impressed on his na∣ture; and he may be God's mercy re∣cover from them: And are not we our selves, if grace do not uphold us, liable to the same? yea may we not, if with∣out partiality or flattery we examin our selves, discern the same within us, or other defects equivalent? And however is not pity rather due to them than con∣tempt? whose character was it, that

they trusted they were righteous and de∣spised others?* 1.27 That the most palpable offender should not be quite despised God had a special care in his Law, for that end moderating punishment, and restraining the number of stripes;* 1.28 If (saith the Law) the wicked man be wor∣thy to be beaten, the Judge shall cause him to lye down, and to be beaten before his face, according to his fault, by a cer∣tain number; forty stripes he may give him and not exceed; lest if he should ex∣ceed, and beat him above these with ma∣ny stripes, then thy brother should seem vile unto thee.

We may consider, that the common things (both good and bad) wherein men agree, are far more considerable than the peculiar things wherein they differ; to be a Man is much beyond be∣ing a Lord, or a Wit, or a Philosopher; to be a Christian doth infinitely surpass being an Emperour, or a learned Clerk; to be a Sinner is much worse than to be Begger or an Idiot: The agreement of men is in the substance and body of things; the difference is in a circum∣stance, a fringe, or a shadow about them; so that we cannot despise ano∣ther man, without reflecting contempt

on our selves, who are so very like him, and not considerably better than he, or hardly can without arrogance pretend to be so.

We may therefore, and reason doth require that we should value our neigh∣bour; and it is no impossible or unrea∣sonable Precept which Saint Peter gi∣veth us,* 1.29 to Honour all men; and with it a charitable mind will easily comply; it ever will descry something valuable, something honourable, something ami∣able in our neighbour; it will find some∣what of dignity in the meanest, some∣what of worth in the basest, somewhat hopefull in the most degenerate of men; it therefore will not absolutely slight or scorn any man whatever,* 1.30 looking on him as an abject or forlorn wretch, un∣worthy of consideration.

It is indeed a point of charity to see more things estimable in others than in our selves; or to be apprehensive of more defects meriting disesteem in our selves than in others; and consequently in our opinion to prefer others before us, according to those Apostolical Pre∣cepts,* 1.31 Be kindly affected one toward ano∣ther with brotherly love, in honour pre∣ferring one another.* 1.32 In lowliness of mind

let each esteem other better than them∣selves.* 1.33 Be subject one to another.

II. Loving our neighbour doth im∣ply a sincere and earnest desire of his welfare, and good of all kinds, in due proportion: for it is a property of love, that it would have its object most wor∣thy of it self, and consequently that it should attain the best state whereof it is capable, and persist firm therein; to be fair and plump, to flourish and thrive without diminution or decay; this is plain to experience in respect to any other thing (a horse, a flower, a building, or any such thing) which we pretend to love; wherefore charity should dispose us to be thus affected to our neighbour; so that we do not look upon his condi∣tion or affairs with an indifferent eye, or cold heart, but are much concerned for him, and put forth hearty wishes for his interests: we should wish him ador∣ned with all vertue, and accomplished with all worthy endowments of soul; we should wish him prosperous success in all his designs, and a comfortable sa∣tisfaction of his desires; we should wish him with alacrity of mind to reap the fruits of his industry, and to enjoy the

best accommodations of his life. Not formally and in complement, as the mode is, but really and with a cordial sense, upon his undertaking any enter∣prize, we should wish him good speed; upon any prosperous success of his en∣deavours, we should bid him joy; wherever he is going, whatever he is doing, we should wish him peace and the presence of God with him: we should tender his health, his safety, his quiet, his reputation, his wealth, his prosperity in all respects; but especially with peculiar ardency we should desire his final welfare, and the happiness of his soul, that being incomparably his chief concern.

Hence readily should we pour forth our prayers, which are the truest ex∣pressions of good desire, for the welfare of our neighbour, to him who is able to work and bestow it.

Such was the charity of Saint Paul for his Country-men, signified in those words,* 1.34 Brethren, my hearts desire▪ and prayer to God for Israel is, that they may be saved; such was his love to the Philippians,* 1.35 God is my record how great∣ly I long after you all,* 1.36 in the bowels of Iesus Christ;* 1.37 and this I pray, that your

love may abound more and more in know∣ledge, and in all judgment—

Such was Saint John's charity to his friend Gaius,* 1.38 to whom he said, Beloved, I wish above all things, that thou maist prosper and be in health even as thy soul prospereth.

Such is the charity, which we are enjoined to express toward all men, by praying for all men,* 1.39 in conformity to the charity of God, who will have all men to be saved, and to come to the know∣ledge of the truth.

Such is the charity we are comman∣ded to use toward our enemies,* 1.40 blessing those who curse us, and praying for those who despitefully use us, and persecute us; the which was exemplified by our Lord,* 1.41 by Saint Stephen,* 1.42 by all the Holy A∣postles.* 1.43

III. Charity doth imply a compla∣cence or delightfull satisfaction in the good of our neighbour; this is conse∣quent on the former property, for that joy naturally doth result from events agreeable to our desire: Charity hath a good eye, which is not offended or daz∣led with the lustre of its neighbour's ver∣tue, or with the splendour of his fortune,

but vieweth either of them steadily with pleasure, as a very delightfull spectacle; It beholdeth him to prosper and flourish, to grow in wealth and repute not one∣ly without envious repining, but with gladsome content:* 1.44 Its property is to re∣joice with them that rejoice; to partake of their enjoyments, to feast in their pleasures, to triumph in their success.

As one member doth feel the health, and the delight which another immedi∣ately doth enjoy; so hath a charitable man a sensible complacence in the wel∣fare and joy of his neighbour.* 1.45

His prosperity of any kind, in pro∣portion to its importance, doth please him; but especially his spiritual profici∣ency and improvement in vertue doth yield matter of content; and his good deeds he beholdeth with abundant satis∣faction.

This is that instance of charity which S. Paul so frequently doth express in his Epistles,* 1.46 declaring the extream joy he did feel in the faith,* 1.47 in the vertue, in the orderly conversation of those brethren to whom he writeth.* 1.48

This charity possessed Saint John, when he said,* 1.49 I have no greater joy than to hear that my children walk in truth.

This is the charity of heaven, which doth even cheer the Angels, and doth enhance the bliss of the blessed Spirits there;* 1.50 of whom it is said, There is joy in heaven over every sinner that repen∣teth. Hence, This is the disposition of charitable persons sincerely to congratu∣late any good occurrence to their neigh∣bour; they are ready to conspire in ren∣dring thanks and praise to the Authour of their welfare; taking the good con∣ferred on their neighbour as a blessing and obligation on themselves; so that they upon such occasions are apt to say with Saint Paul;* 1.51 What thanks can we render to God for you, for all the joy wherewith we joy for your sakes before God?* 1.52 and, We are bound to thank God always for you, brethren, because that your faith groweth exceedingly, and that the charity of every one of you all toward each other aboundeth:* 1.53 and, I thank my God always on your behalf for the grace of God, which is given you by Jesus Christ, that in every thing ye are enriched by him.

It is a Precept of Saint Paul,* 1.54 Give thanks always 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is translated for all things, but it might as well be rendred for all persons, accor∣ding

to that Injunction,* 1.55 I exhort, that first of all supplications, prayers, inter∣cessions, and giving of thanks be made for all men; Not onely Prayers are to be made, but Thanksgivings are to be of∣fered for all men, out of general charity.

IV. Correspondently, Love of our neighbour doth imply condolency and commiseration of the evils befalling him: for what we love, we cannot without displeasure behold lying in a bad condi∣tion, sinking into decay, or in danger to perish; so to a charitable mind the bad state of any man is a most unplea∣sant and painfull sight.

It is the property of Charity to mourn with those that mourn;* 1.56 not coldly, but passionately,* 1.57 (for 'tis, to weep with those that weep) resenting every mans case with an affection sutable thereto, and as he doth himself resent it.

Is any man fallen into disgrace? cha∣rity doth hold down its head, is abashed and out of countenance, partaking of his shame: Is any man disappointed of his hopes or endeavours? charity crieth out alas, as if it were it self defeated: Is any man afflicted with pain or sick∣ness? charity looketh sadly, it sigheth

and groaneth, it fainteth and languisheth with him: Is any man pinched with hard want? charity if it cannot succour, it will condole: doth ill news arrive? charity doth hear it with an unwilling ear, and a sad heart, although not par∣ticularly concerned in it: The sight of a Wreck at Sea, of a Field spread with Carcases, of a Country desolated, of Houses burnt, and Cities ruined, and of the like calamities incident to mankind, would touch the bowels of any man; but the very report of them would af∣fect the heart of charity: It doth not suffer a man with comfort or ease to en∣joy the accommodations of his own state, while others before him are in di∣stress: It cannot be merry while any man in presence is sorrowfull; it cannot seem happy while its neighbour doth ap∣pear miserable: It hath a share in all the afflictions which it doth behold or hear of; according to that instance in Saint Paul of the Philippians,* 1.58 Ye have done well, that ye did communicate with (or partake in) my afflictions; and according to that Precept,* 1.59 Remember those which are in bonds, as bound with them.

Such was the charity of Job:* 1.60 Did not I weep for him that was in trouble?

was not my soul grieved for the poor?

Such was the charity of the Psalmist, even toward his ingratefull enemies, They (saith he) rewarded me evil for good to the spoiling of my soul;* 1.61 but as for me, when they were sick, my cloa∣thing was sackcloath, I humbled my soul with fasting—I behaved my self, as though it had been my friend or my bro∣ther, I bowed down heavily as one that mourneth for his mother.

Such was the charity of Saint Paul; Who is weak,* 1.62 said he, and I am not weak▪ who is offended, and I burn not? with fervent compassion.

Such was the charity of our Saviour; which so reigned in his heart, that no passion is so often attributed to him as this of pity; it being expressed to be the motive of his great works.* 1.63 Jesus (saith Saint Matthew) went forth, and saw a great multitude, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and was moved (in his bowels) with compassion toward them, and he hea∣led their sick;* 1.64 and, I have compassion on the multitude,* 1.65 because they have nothing to eat, and I will not send them away fa∣sting, lest they faint in the way; and, Iesus had compassion on them,* 1.66 and touched their eyes;* 1.67 and, Jesus moved with com∣passion

put forth his hand and touched him (the Leper) and saith unto him, I will,* 1.68 be thou clean; and, When the Lord saw her (the Widow of Naim, whose Son was carried out) he had compassion on her;* 1.69 and, He beheld the city and wept over it, considering the miseries impen∣dent on it, as a just punishment of their outragious injuries against himself; and when the two good Sisters did bewail their Brother Lazarus,* 1.70 He groaned in spirit and was troubled; and wept with them; whence the Jews did collect, Be∣hold how he loved him.

Thus any calamity or misfortune be∣falling his neighbour doth raise distastefull regret and commiseration in a charitable soul; but especially moral evils (which indeed are the great evils, in comparison whereto nothing else is evil) do work that effect: To see men dishonour and wrong their Maker, to provoke his an∣ger, and incur his disfavour; to see men abuse their reason, and disgrace their nature; to see men endammage their spiritual estate, to endanger the loss of their souls, to discost from their happi∣ness, and run into eternal ruine, by di∣stemper of mind, and an inordinate con∣versation; this is most afflictive to a

man endewed with any good degree of charity. Could one see a man sprawling on the ground, weltring in his bloud, with gaping wounds, gasping for breath, without compassion? And seeing the con∣dition of him that lieth groveling in sin, weltring in guilt, wounded with bitter remorse and pangs of conscience, nearly obnoxious to eternal death, is far worse and more deplorable, how can it but touch the heart of a charitable man, and stir his bowels with compassionate an∣guish?

Such was the excellent charity of the Holy Psalmist, signified in those ejacu∣lations,* 1.71 I beheld the transgressours and was grieved, because they kept not thy word;* 1.72 and, Rivers of waters run down mine eyes, because men keep not thy law.

Such was the charity of Saint Paul toward his incredulous and obdurate Country-men (notwithstanding their hatred and ill treatment of himself) the which he so earnestly did aver in those words,* 1.73 I say the truth, I lie not, my conscience also bearing me witness in the Holy Ghost, that I have great heaviness and continual sorrow in my heart for them.

Such was the charity of our Lord,

which disposed him as to a continual sense of mens evils, so upon particular occasions to grieve at their sins and spiritual wants; as when the Pharisees maligned him for his doing good, he ('tis said) did 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.74 grieve (or condole) for the hardness of their heart; and when he saw the multitudes,* 1.75 he was moved with compassion on them, because they fainted, and were scattered abroad, as sheep having no shepheard; and, when he wept over Jerusalem,* 1.76 because it did not know in its day the things which be∣longed to its peace (either temporal, or eternal.)

This is that charity, which God him∣self in a wonderfull and incomprehen∣sible manner doth exemplifie to us; for he is the Father of pities;* 1.77 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.78 full of bowels; his bowels are trou∣bled,* 1.79 and do sound,* 1.80 when he is (for up∣holding justice, or reclaiming sinners) constrained to inflict punishment; of him 'tis said,* 1.81 that his soul was grieved for the misery of Israel;* 1.82 and, that he was afflicted in all the afflictions of his people:* 1.83 So incredible miracles doth in∣finite charity work in God,* 1.84 that the im∣passible God in a manner should suffer with us, that happiness it self should par∣take

take in our misery, that grief should spring up in the fountain of joy: How this can be, we thoroughly cannot well apprehend, but surely those expresses are used in condescension to signifie the greatly charitable benignity of God, and to shew us our duty,* 1.85 that we should be mercifull as our heavenly Father is mer∣cifull,* 1.86 sympathizing with the miseries and sorrows of our brethren.* 1.87

This is that duty, which is so frequent∣ly inculcated; when we are charged to put on bowels of pity,* 1.88 to be (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) tender-hearted,* 1.89 to be (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) compassionate one toward another.* 1.90* 1.91

Hence it is, that good men in this world cannot live in any briskness of mirth or height of jollity, their own enjoyments being tempered by the dis∣contents of others; the continual obvi∣ous spectacles of sorrow, and of sin damping their pleasures, and quashing excessive transports of joy: for who could much enjoy himself in an hospital, in a prison, in a charnel?

V. It is generally a property of Love to appropriate its Object; in apprehen∣sion and affection embracing it, posses∣sing it, enjoying it as its own: So cha∣rity

doth make our neighbour to be ours, engaging us to tender his case, and his concerns as our own; so that we shall exercise about them the same affections of soul (the same desires, the same hopes and fears, the same joys and sorrows) as about our own nearest and most peculiar interest; so that his dan∣ger will affright us, and in his security we shall find repose; his profit is gain, and his losses are dammages to us; we do rise by his preserment, and sink down by his fall; his good speed is a satisfac∣tion, and his disappointment a cross to us; his enjoyments afford pleasure, and his sufferings bring pain to us.

So charity doth enlarge our minds be∣yond private considerations, conferring on them an universal interest, and redu∣cing all the world within the verge of their affectionate care; so that a mans self is a very small and inconsiderable portion of his regard; whence Charity is said not to seek its own things,* 1.92 and we are commanded not to look on our own things;* 1.93 for that the regard which charity beareth to its own interest in comparison to that, which it beareth to∣ward the concerns of others, hath the same proportion as one man hath to all

men, being therefore exceedingly small, and as it were none at all.

This (saith Saint Chryso∣stome) is the Canon of most perfect Christianisme,* 1.94 this is an exact boundary, this is the highest top of it, to seek things profitable to the publick: And according to this rule charity doth walk,* 1.95 it prescribeth that compass to it self, it aspireth to that pitch; it disposeth to act as Saint Paul did,* 1.96 I please all men in all things, not seeking mine own pro∣fit, but the profit of many, that they may be saved.

VI. It is a property of Love to affect union, or the greatest approximation that can be to its Object: As hatred doth set things at distance, making them to shun or chase away one another; so love doth attract things, doth combine them, doth hold them fast together; every one would be embracing and en∣joying what he loveth in the manner whereof it is capable: So doth charity dispose a man to conjunction with o∣thers; it soon will breed acquaintance, kind conversation, and amicable corre∣spondence with our neighbour.

It would be a stranger to no man to whom by its entercourse it may yield any benefit or comfort.

Its arms are always open, and its bo∣some free to receive all, who do not re∣ject or decline its amity.

It is most frankly accessible, most af∣fable, most tractable, most sociable, most apt to interchange good offices; most ready to oblige others, and willing to be obliged by them.

It voideth that unreasonable suspici∣ousness and diffidence, that timorous shieness, that crafty reservedness, that supercilious morosity, that fastidious sullenness, and the like untoward dispo∣sitions, which keep men in estrangement, stifling good inclinations to familiarity and friendship.

VII. It is a property of Love to de∣sire a reciprocal affection;* 1.97 for that is the surest possession and firmest union,* 1.98 which is grounded upon voluntary conspiring in affection; and if we do value any per∣son, we cannot but prize his good will and esteem.

Charity is the mother of friendship, not onely as inclining us to love others, but as attracting others to love us; dis∣posing

us to affect their amity, and by obliging means to procure it.

Hence is that Evangelical Precept so often enjoined to us,* 1.99 of pursuing peace with all men,* 1.100 importing that we should desire and seek by all fair means the good will of men,* 1.101 without which peace from them cannot subsist; for if they do not love us, they will be infesting us with unkind words or deeds.

VIII. Hence also Charity disposeth to please our neighbour, not onely by inoffensive but by obliging demeanour; by a ready complaisance and compliance with his fashion, with his humour, with his desire in matters lawfull, or in a way consistent with duty and discretion.

Such charity Saint Paul did prescribe, Let every one please his neighbour for his good to edification:* 1.102 Such he practised himself,* 1.103 Even as I please all men in all things, not seeking mine own profit; and, I have made my self a servant to all,* 1.104 that I might gain the more.

Such was the charity of our Lord, for even Christ pleased not himself:* 1.105 He indeed did stoop to converse with sorry men in their way,* 1.106 he came when he was invited, he accepted their entertain∣ment,

he from the frankness of his con∣versation with all sorts of persons did undergo the reproach of being a wine∣bibber,* 1.107 a friend of Publicans and sinners:* 1.108

It is the Genius and complexion of charity to affect nothing uncouth or sin∣gular in matters of indifferent nature; to be candid, not rigid in opinion; to be pliable; not stiff in humour; to be smooth and gentle, not rugged and pee∣vish in behaviour.

It doth indeed not flatter, not sooth, not humour any man in bad things, or in things very absurd and foolish; it would rather chuse to displease and cross him, than to abuse, to delude, to wrong, or hurt him; but excepting such cases, it gladly pleaseth all men, denying its own will and conceit to satisfie the plea∣sure and fancy of others; practising that which Saint Peter injoined in that Precept,* 1.109 be of one mind, be compassionate, love as brethren, be pitifull, be courteous; or as Saint Paul might intend, when he bid us,* 1.110 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.111 to gratifie, to indulge one another.

IX. Love of our neighbour doth im∣ply readiness upon all occasions to do

him good, to promote and advance his benefit in all kinds.

It doth not rest in good opinions of mind, and good affections of heart, but from those roots doth put forth abun∣dant fruits of real beneficence; it will not be satisfied with faint desires, or sluggish wishes, but will be up and do∣ing what it can for its neighbour.

Love is a busie and active,* 1.112 a vigorous and sprightfull, a couragious and indu∣strious disposition of soul;* 1.113 which will prompt a man, and push him forward to undertake or undergo any thing, to endure pains, to encounter dangers, to surmount difficulties for the good of its object.

Such is true charity; it will dispose us to love,* 1.114 as Saint John prescribeth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.115 in work and in truth; not onely in mental desire, but in effec∣tual performance; not onely in verbal pretence, but in real effect.

Hence charity will render a man a General benefactour, in all matters, up∣on all occasions;* 1.116 affording to his neigh∣bour all kinds of assistance and relief, according to his neighbours need,* 1.117 and his own ability:* 1.118 It will make him a bountifull dispenser of his goods to the

poor, a comforter of the afflicted,* 1.119 a vi∣siter of the sick, an instructour of the ignorant,* 1.120 an adviser of the doubtfull, a protectour of the oppressed, a hospitable entertainer of strangers,* 1.121 a reconciler of differences,* 1.122 an intercessour for offenders, an advocate of those who need de∣fence, a succourer of all that want help.

The practice of Job describeth its na∣ture;* 1.123 I (saith he) delivered the poor that cried, and the fatherless, and him that had none to help him: The blessing of him that was ready to perish came up∣on me, and I caused the widows heart to sing for joy. I was eyes to the blind, and feet was I to the lame; I was a father to the poor, and the cause which I knew not I searched out; And I brake the jaws of the wicked, and plucked the spoil out of his teeth.* 1.124 If I have held the poor from their desire, or have caused the eyes of the widow to fail; Or have eaten my morsel my self alone; and the fatherless hath not eaten thereof; If I have seen any perish for want of cloathing, or any poor without covering.* 1.125 The stranger did not lodge in the street; but I opened my doors to the traveller.

Such is a charitable man; the Sun is

not more liberal of his light and warmth, than he is of beneficial influence.

He doth not spare his substance, be∣ing rich in good works, ready to distri∣bute, willing to communicate; And where his estate faileth, yet the contribution of his endeavour will not be wanting; he will be ready to draw and press others to beneficence; so doing good not onely according to his power, but in a man∣ner beyond it, making the ability of others to supply his own weakness, and being liberal with their wealth. The description of Cimon is a good character of a charitable man,* 1.126 Nulli fides ejus, nulli opera, nulli res familiaris defuit.

Thus may the poorest men be great benefactours;* 1.127 so the poor Apostles who had nothing,* 1.128 yet did enrich many;* 1.129 not onely in spiritual treasure, but taking care for supply of the poor, by their precepts and moving exhortations; and he that had not where to lay his head, was the most bountifull person that ever was;* 1.130 for our sake he became poor, that we by his poverty might be made rich.

In all kinds charity disposeth to fur∣ther our neighbours good, but especial∣ly in the concerns of his soul; the which as incomparably they do surpass all

others, so it is the truest and noblest charity to promote them.

It will incline us to draw forth our soul to the hungry,* 1.131 and to satisfie the af∣flicted soul;* 1.132 to bring the poor that are cast out to our house; to cover the na∣ked, to loose the bands of wickedness, to undoe the heavy burthens, to let the op∣pressed go free, to break every yoke; to supply any corporal indigency, to re∣lieve any temporal distress; but especial∣ly it will induce to make provision for the soul, to relieve the spiritual needs of our neighbour; by affording him good instruction, and taking care that he be informed in his duty, or conducted in his way to happiness; by admonition and exhortation quickning, encoura∣ging,* 1.133 provoking, spurring him to good works; by resolving him in his doubts, and comforting him in his troubles of conscience;* 1.134 (lifting up the hands which hang down and the feeble knees) by seasonable and prudent reproof;* 1.135 by all ways serving to convert him from the er∣rour of his way;* 1.136 and so saving a soul from death,* 1.137 and hiding a multitude of sins;* 1.138 which is the proper work of cha∣rity;* 1.139 for charity (saith Saint Peter) co∣vereth a multitude of sins.* 1.140

This was the charity of our Saviour, He went about doing good,* 1.141 healing the bodily infirmities, (every sickness and every disease among the people) satisfy∣ing their bodily necessities,* 1.142 comforting them in their worldly distresses, so far as to perform great miracles for those purposes (curing inveterate maladies, restoring limbs and senses, raising the dead, multiplying loaves and fishes) but his charity was chiefly exercised in spi∣ritual beneficence; in pourveying suste∣nance and comfort for their souls, in feeding their minds by wholsome in∣struction, in curing their spiritual di∣stempers, in correcting their ignorances and errours,* 1.143 in exciting them to duty by powerfull advices and exhortations, in supporting them by heavenly conso∣lations against temptations and troubles.* 1.144

Thus also did the charity of the holy Apostles principally exert it self: they did not neglect affording relief to the outward needs of men;* 1.145 they did take care by earnest intercession and exhor∣tation for support of the poor;* 1.146 but espe∣cally they did labour to promote the spiritual benefit of men;* 1.147 for this they* 1.148 did undertake so many cares,* 1.149 and toils,* 1.150 and travels;* 1.151 for this they did undergo so* 1.152* 1.153

many hardships, so many hazards, so many difficulties and trouble;* 1.154 There∣fore (said Saint Paul) I endure all things for the elects sake, that they may also ob∣tain the salvation which is in Christ Je∣sus, with eternal glory.

X. This indeed is a property of Cha∣rity to make a man deny himself, to neglect his own interest, yea to despise all selfish regards for the benefit of his neighbour: to him that is inspi∣red with charity his own good is not good, when it standeth in competition with the more considerable good of ano∣ther; nothing is so dear to him, which he gladly will not part with upon such considerations.

Liberty is a precious thing, which every man gladly would enjoy, yet how little did Saint Paul's charity regard it? how absolutely did he abandon it for his neighbours good?* 1.155 Though (said he) I am free from all men,* 1.156 yet I have made my self servant (or have enslaved my self) unto all, that I might gain the more:* 1.157 And he did express much satis∣faction in the bonds which he bare for the good of his brethren.* 1.158 I Paul (saith he) the prisoner of Jesus Christ for you

Gentiles;—I suffer trouble as an evil doer,* 1.159 even unto bonds;—endure all things for the Elects sake.

Every man loveth his own humour and would please himself; but the cha∣rity of Saint Paul did rather chuse to please all men;* 1.160 making him all things to all men,* 1.161 that by all means he might save some; and the Rule he commended to others, and imposed on himself was this, We that are strong ought to bear the in∣firmities of the weak,* 1.162 and not to please our selves.

Profit is the common mark of mens designs and endeavours; but charity of∣ten doth not aim thereat, but waveth it for its neighbours advantage; for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.163 Aim not every man at his own things, but every man also at the things of others,* 1.164 is Saint Paul's Rule; and, not to seek his own profit, but the profit of many, that they might be saved, was his practice.

To suffer is grievous to humane na∣ture, and every man would shun it; but charity not onely doth support it, but joyeth in it, when it conduceth to its neighbours advantage;* 1.165 I rejoice, said that charitable Apostle,* 1.166 in my sufferings for you.

Ease is a thing generally desirable and acceptable; but charity doth part with it, embracing labour, watchings, travels, and troubles for the neighbours good: upon this account did the holy Apostles undertake abundant labours (as Saint Paul telleth us) and to this end (saith he) do I labour striving according to his working,* 1.167 which worketh in me mightily;* 1.168 to what end?* 1.169 that we may present every man perfect in Christ Je∣sus:* 1.170 this is that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.171 that la∣bour of love,* 1.172 which they did commend in others,* 1.173 and so notably themselves ex∣ercise.* 1.174

Life of all things is held most preci∣ous and dear; yet this charity upon ur∣gent occasions will expose, will sacrifice for its neighbours good; This (our Lord telleth us) is the greatest love that any man can express to his friend;* 1.175 and the highest instance that ever was of chari∣ty was herein shewed; the imitation whereof Saint John doth not doubt to recommend to us;* 1.176 In this (saith he) have we known the love of God,* 1.177 because he hath laid down his life for us; and we ought to lay down our life for the brethren;* 1.178 and Saint Paul, Walk in love, even as Christ loved us, and gave him∣self

for us an offering and sacrifice to God; the which Precept he backed with his own Example,* 1.179 I (saith he) very glad∣ly will spend and be spent for your souls; and,* 1.180 If I be offered upon the sacrifice and service of your faith, I joy and rejoice with you all;* 1.181 and, Being affectionately desirous of you, we were willing to have imparted unto you, not the Gospel of God onely, but also our own souls, because ye were dear unto us.

Reputation to some is more dear than life, and 'tis worse than death to be held a malefactour, to be loaded with odious reproaches, to have an infamous charac∣ter; yet charity will engage men here∣to, willingly to sustain the most grie∣vous obloquy and disgrace; for this the same heroical Apostles did pass through honour and dishonour,* 1.182 through evil report and good report, as deceivers and yet true—for this they were made a spec∣tacle to the world,* 1.183 as fools, as weak, as despicable;—were reviled, defamed, made as the filth of the world, and off∣scouring of all things. For this Saint Paul was content to suffer,* 1.184 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as a malefactour. So there was nothing which charity will not deny it self, and lose for the good of its neighbour.

XI. It is a property of Love not to stand upon distinctions and nice respects, but to be condescensive, and willing to perform the meanest offices, needfull, or usefull for the good of its friend.

He that truly loveth is a voluntary servant, and gladly will stoop to any imployment, for which the need, or considerable benefit, of him whom he loveth doth call.

So the greatest Souls, and the most glorious Beings, the which are most en∣dewed with Charity, by it are disposed with greatest readiness to serve their in∣feriours.

This made Saint Paul constitute him∣self a servant (we might render it a Slave) of all men,* 1.185 absolutely devoted to the promoting their interests with his utmost labour and diligence; underta∣king toilsome drudgeries, running about upon errands for them.

This maketh the blessed and glorious Angels (the principalities and powers above) vouchsafe to wait on men,* 1.186 to be the guards of all good men, to be ministring Spirits,* 1.187 sent out to minister for them, who shall inherit salvation; not onely obedience to God enforceth them, but charity disposeth them gladly

to serve us, who are so much their in∣feriours;* 1.188 the same charity, which pro∣duceth joy in them at the conversion of a sinner.

This made the Son of God to descend from heaven;* 1.189 and lay aside that glory which he had with God before the world was;* 1.190 this made him, who was so rich, to become poor, that we by his poverty might be enriched;* 1.191 this made him con∣verse and demean himself among his servants,* 1.192 as he that ministred; this made him to wash his Disciples feet; thereby designing instructively to exemplifie the duty and nature of Charity,* 1.193 for If (said he) I your Lord and Master have washed your feet, then ye also ought to wash one anothers feet; for I have given you an example, that ye should do as I have done to you.

This maketh God himself (the high and lofty one that inhabiteth eternity.)* 1.194 to condescend so far, as to be continual∣ly employed in carefully watching over, in providing for, in protecting, and as∣sisting us vile and wretched worms; for though he dwelleth on high,* 1.195 yet humbleth he himself to behold the things that are in heaven and earth.* 1.196 This maketh him with so much pain and patience to sup∣port

our infirmities, to bear with our offences, to wait for our conversion; according to that Protestation in the Prophet,* 1.197 Thou hast made me to serve with thy sins, thou hast wearied me with thine iniquities.

In conformity to this wonderfull prac∣tice, whose actions are the best rules and patterns of our deportment, charity should dispose us, according to Saint Paul's practice,* 1.198 by love to serve one another.

Indeed it will not suffer any man to look down on another with supercilious contempt or neglect; as if he were un∣worthy or beneath our regard. It will incline superiours to look on their infe∣riours (their subjects, their servants, their meanest and poorest neighbours) not as beasts or as slaves; but as men, as bre∣thren;* 1.199 as descending from the same stock, as partakers of the common na∣ture and reason;* 1.200 as those who have ob∣tained the like precious faith; as heirs of the same precious promises and glo∣rious hopes; as their equals in the best things, and in all considerable advanta∣ges; equals* 1.201 in God's sight, and accor∣ding to our Lord's intent, when he said,* 1.202 One is your Master, even Christ, and

all ye are brethren; according to Saint Paul's exhortation to Philemon, that he would receive Onesimus,* 1.203 not now as a ser∣vant, but above a servant, a brother be∣loved in the Lord.

Accordingly charity will dispose men of rank in their behaviour to be conde∣scensive, lowly, meek, courteous, obli∣ging and helpfull to those, who in hu∣mane eye or in worldly state are most below them; remembring that ordi∣nance of our Lord, charged on all his Disciples, and enforced by his own pat∣tern,* 1.204 He that is greatest among you let him be your servant.* 1.205

Love indeed is the great Leveller,* 1.206 which in a manner setteth all things on even ground, and reduceth to a just poise; which bringeth down heaven to earth, and raiseth up earth to heaven; which inclineth the highest to wait upon the lowest, which ingageth the strength of the mightiest to help the weakest, and the wealth of the richest to supply the poorest, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that there may be an equality;* 1.207 that no where there may be an useless abundance, or a helpless indigence.

XII. Charity doth regulate our dea∣ling, our deportment, our conversation toward our neighbour, implying good usage, and fair treatment of him on all occasions; for no man doth handle that which he loveth rudely or roughly, so as to endanger the loss, the detriment, the hurt or offence thereof.

Wherefore the language of charity is soft and sweet, not wounding the heart, not grating on the ear of any with whom a man converseth; like the lan∣guage of which the Wise man saith,* 1.208 The words of the pure are pleasant words—; such as are sweet to the soul,* 1.209 and health to the bones;* 1.210 and, The words of a wise mans mouth are gracious; such as our Lords were,* 1.211 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, words of grace; such as the Apostle speaketh of, Let your speech be always,* 1.212 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with grace— such as may give grace to the hearers; being entertained,* 1.213 not with aversation, but with favourable acceptance.

Its carriage is gentle, courteous, be∣nign; bearing in it marks of affection, and kind respect.

Its dealing is equal, moderate, fair, yielding no occasion of disgust, or com∣plaint; not catching at, or taking advan∣tages, not meting hard measure.

It doth not foster any bad passion or humour, which may embitter or sour conversation, so that it rendreth a man continually good company.

If a man be harsh or surly in his dis∣course, rugged or rude in his demea∣nour, hard and rigorous in his dealing, it is a certain argument of his defect in charity; for that calmeth and sweetneth the mind, it quasheth keen, fierce, and boisterous passions; it discardeth those conceits, and those humours, from whence such practice doth issue.

Charity (saith Saint Paul) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.214 behaveth not it self unhandsomely; is not untoward, unseemly, uncivil, or clow∣nish in word, or in carriage, or in deed; It is in truth the most civilizing, and most polishing disposition that can be: Nothing doth render a man so compleat∣ly Gentile; (not in an affected, or arti∣ficial way, consisting in certain postures or motions of body; (dopping, crin∣ging, &c.) in forms of expression, or modish addresses, which men learn like Parrots, and vent by rote, usually not meaning any thing by them, often with them disguising fraud and rancour) but in a real and natural manner, suggested by good judgment and hearty affection.

A charitable man may perhaps not be guilty of courtship, or may be un∣practised in the modes of address; but he will not be deficient in the substance of paying every man proper and due re∣spect: this indeed is true courtesie, grounded on reason, and proceeding from the heart, which therefore is far more genuine, more solid, more steady, than that which is built on fashion and issueth from affectation; the which in∣deed onely doth ape, or counterfeit the deportment of charity; for what a cha∣ritable man truly is, that a gallant would seem to be.

Such are the properties of Charity.

There be also further many particu∣lar Acts, which have a very close alli∣ance to it; being ever coherent with it, or springing from it; which are recom∣mended to us by precepts in the holy Scripture; the which it will be conveni∣ent to mention.

1. It is a proper act of Charity to forbear anger upon provocation, or to repress its motions, to resent injuries and discourtesies either not at all, or very calmly and mildly: for

Charity 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.215 is not easily provoked.

Charity 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.216 suffereth long and is kind.

Charity 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.217 doth endure all things.

Anger is a violent insurrection of the mind against a person; but love is not apt to rise up in opposition against any; anger is an intemperate heat, love hath a pure warmth quite of another nature; as natural heat is from a feaver; or as the heat of the Sun from that of a culi∣nary fire; which putteth that out, as the Sun-beams do extinguish a culinary fire; anger hath an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an ap∣petite of revenge, or doing mischief to the object of it; but love is innocent and worketh no evil.* 1.218

Love disposeth, if our neighbour doth misbehave himself toward us (by wrong∣full usage, or unkind carriage) to be sor∣ry for him, and to pity him; which are passions contrary to anger, and slaking the violences of it.

It is said in the Canticles,* 1.219 Many wa∣ters cannot quench love, neither can the flouds drown it; charity would hold out against many neglects, many provoca∣tions.

Hence the Precepts,* 1.220 Walk with all lowliness, and meekness, with long-suffe∣ring,* 1.221 forbearing one another in love: Let all bitterness,* 1.222 and wrath, and anger, and clamour,* 1.223 and evil-speaking be put away from you,* 1.224 with all malice: Put off anger,* 1.225 wrath, malice, &c. Be slow to wrath.

2. It is a proper Act of Charity to remit offences, suppressing all designs of revenge, and not retaining any grudge: for,

Charity,* 1.226 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, doth cover all things;* 1.227 and in this sense doth hide a multitude of sins:* 1.228 all dispositions, all in∣tents to do harm are inconsistent with it,* 1.229 are quite repugnant to it.

Hence those Precepts,* 1.230 Put on, as the elect of God, holy and beloved, bowels of mercies, kindnesse, humblenesse of mind, meeknesse, long suffering, forbearing one another, and forgiving one another, if any man hath a quarrel against any,* 1.231 even as Christ forgave you,* 1.232 so also do ye: Be ye kind one to another, tender-hearted, forgiving one another; even as God for Christ's sake hath forgiven you:* 1.233 See that none render evil for evil, but ever follow that which is good both among your selves and to all men:* 1.234 And many the like Pre∣cepts

occur in the Gospels,* 1.235 the Aposto∣lical Writings;* 1.236 yea even in the old Te∣stament,* 1.237 wherein charity did not run in so high a strain.

3. It is a Duty coherent with Chari∣ty, to maintain concord and peace; to abstain from contention and strife; to∣gether with the sources of them, pride, envy, emulation, malice.

We are commanded to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.238 of one soul,* 1.239 of one mind (like the multitude of believers in the Acts,* 1.240 who had one heart and one soul) that we should keep the unity of spi∣rit in the bond of peace;* 1.241 that we should be of one accord,* 1.242 of one mind,* 1.243 standing fast in one spirit,* 1.244 with one mind:* 1.245 that we should all speak the same thing, and that there be no divisions among us,* 1.246 but that we be perfectly joined together in the same mind, and in the same judg∣ment: that there be no factions, or schismes in the body:* 1.247 that all dissensions, all clamours,* 1.248 all murmurings, all emulati∣ons should be abandoned and put away from us;* 1.249 that we should pursue and maintain peace with all men:* 1.250 obedience to which commands can onely be the result of charity,* 1.251 esteeming the person and judgment of our neighbour;* 1.252 desiring

his good-will, tendring his good; cur∣bing those fleshly lusts,* 1.253 and those fierce passions,* 1.254 from the predominancy where∣of* 1.255 discords and strifes do spring.* 1.256

4. Another charitable practice is be∣ing candid in opinion, and mild in cen∣sure about our neighbour, and his acti∣ons; having a good conceit of his per∣son and representing him to our selves under the best character we can; ma¦king the most favourable construction of his words, and the fairest interpreta∣tion of his designs.

Charity disposeth us to entertain a good opinion of our neighbour, for de∣siring his good we shall be concerned for him, and prejudiced (as it were) on his side; being unwilling to discover any blemish in him to our own disap∣pointment and regret.

Love cannot subsist without esteem; and it would not willingly by destroy∣ing that lose its own subsistence.

Love would preserve any good of its friend, and therefore his reputation, which is a good in it self precious, and ever very dear to him.

Love would bestow any good, and therefore its esteem; which is a conside∣rable good.

Harsh censure is a very rude kind of treatment, grievously vexing a man, and really hurting him; charity therefore will not be guilty of it.

It disposeth rather to oversee, and connive at faults, than to find them, or to pore on them, rather to hide and smother, than to disclose or divulge them; rather to extenuate and excuse, than to exaggerate or aggravate them.

Are words capable of a good sense? charity will expound them thereto: may an action be imputed to any good intent? charity will ever refer it thither: doth a fault admit any plea, apology, or dimi∣nution? charity will be sure to allege it: may a quality admit a good name? cha∣rity will call it thereby.

It doth not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.257 not im∣pute evil, or put it to any man's ac∣compt, beyond absolute necessity.

It hopeth all things,* 1.258 and believeth all things; hopeth and believeth all things for the best in favour to its neighbour, concerning his intentions, and actions, liable to doubt.

It banisheth all evil surmises;* 1.259 it re∣jecteth all ill stories, malicious insinua∣tions, perverse glosses and descants.

5. Another charitable practice is to

comport with the infirmities of our neighbour; according to that Rule of Saint Paul,* 1.260 We that are strong ought to bear the infirmities of the weak,* 1.261 and not to please our selves;* 1.262 and that Precept, Bear one anothers burthens,* 1.263 and so fulfill the law of Christ.* 1.264

Is a man wiser than his neighbour, (or in any case freer of defects) charity will dispose to use that advantage so as not to contemn him, or insult over him; but to instruct him, to help him, to com∣fort him.

As we deal with children, allowing to the infirmities of their age, bearing their ignorance, frowardness, untoward humours, without distasting them; so should we with our brethren who labour under any weakness of mind or humour.

6. 'Tis an act of charity to abstain from offending, or scandalizing our brethren; by doing any thing, which either may occasion him to commit sin, or disaffect him to Religion, or discourage him in the practice of duty, (that which Saint Paul calleth to* 1.265 defile and smite his weak conscience) or which any-wise may discompose, vex, and grieve him: for, If thy brother be grieved with thy meat, now walkest thou not charitably.

Notes

• * 1.1

  1 Tim. 1. 5.
• * 1.2

  1 Cor. 16. 14.
• * 1.3

  Gal. 5. 14.
• * 1.4

  Rom. 13. 8, 9.
• * 1.5

  1 Cor. 13. 13.
• * 1.6

  Gal. 5. 22.
• * 1.7

  2 Pet. 1. 7.
• * 1.8

  1 Pet. 4. 8.
• * 1.9

  Jam. 2. 8.
• * 1.10

  1 Joh. 3. 23, 11. 4. 21.
• * 1.11

  Joh. 15. 12. 13. 34.
• * 1.12

  Joh. 13. 35.
• * 1.13

  Prov. 14. 21.
• * 1.14

  Prov. 11. 12.
• * 1.15

  Job 31. 13, 14, 15.
• * 1.16

  Job 32. 8.
• * 1.17

  Psal. 145. 9.
• * 1.18

  Job 34. 19.
• * 1.19

  Sap. 6. 8.
• * 1.20

  Rom. 10. 12. 3. 22.
• * 1.21

  Job 36. 5.
• * 1.22

  Psal. 69. 33.
• * 1.23

  Rom. 14. 10.
• * 1.24

  Jam. 2. 5.
• * 1.25

  Psal. 38. 36. 146. 9.
• * 1.26

  1 Cor. 1. 26.
• * 1.27

  Luk. 18. 9. 16. 15.
• * 1.28

  Deut. 25. 2-
• * 1.29

  1 Pet. 2. 17.
• * 1.30

  1 Cor. 13. 7.
• * 1.31

  Rom. 12. 10.
• * 1.32

  Phil. 2. 3.
• * 1.33

  1 Pet. 5. 5.
• * 1.34

  Rom. 10. 1.
• * 1.35

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.36

  Phil. 1. 8—
• * 1.37

  2 Cor. 13. 9.
• * 1.38

  3 Joh. 2.
• * 1.39

  1 Tim. 2. 3.
• * 1.40

  Matt. 5. 44.
• * 1.41

  Luk. 23. 34.
• * 1.42

  Act. 7. 60.
• * 1.43

  1 Cor. 4. 12.
• * 1.44

  Rom. 12. 15.
• * 1.45

  1 Cor. 12. 26.
• * 1.46

  2 Cor. 13. 9.
• * 1.47

  Phil. 2. 2. 4. 1.
• * 1.48

  1 Thess. 3. 9. 2. 19.
• * 1.49

  3 Joh. 4.
• * 1.50

  Luk. 15. 7, 〈◊〉〈◊〉
• * 1.51

  1 Thess. 3. 9.
• * 1.52

  2 Thess. 3. ••.
• * 1.53

  1 Cor. 1. 4, 5. (Phil. 1. 3. Rom. 1. 8. Eph. 1. 16. Col. 1. 3. 1 Thess. 1. 2.)
• * 1.54

  Eph. 5. 2••.
• * 1.55

  1 Tim. 2. 1.
• * 1.56

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

  Rom. 12. 15.
• * 1.58

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.59

  Heb. 13. 3.
• * 1.60

  Job 30. 25.
• * 1.61

  Psal. 35. 12, 13, 14.
• * 1.62

  2 Cor. 11. 29.
• * 1.63

  Matt. 14. 14.
• * 1.64

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.65

  Matt. 15. 32.
• * 1.66

  Matt. 20. 34.
• * 1.67

  Mark. 1. 41.
• * 1.68

  Luk. 7. 13.
• * 1.69

  Luk. 19. 41.
• * 1.70

  Joh. 11. 33, 35.
• * 1.71

  Psal. 119. 158.
• * 1.72

  Psal. 119. 136.
• * 1.73

  Rom. 9. 1, 2.
• * 1.74

  Mark 3. 5.
• * 1.75

  Matt. 9. 36.
• * 1.76

  Luk. 19. 41.
• * 1.77

  Jam. 5. 11.
• * 1.78

  Luk. 1. 78.
• * 1.79

  Jer. 31. 20.
• * 1.80

  Isa. 63. 15.
• * 1.81

  Jud. 10. 16.
• * 1.82

  (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. LXX.)
• * 1.83

  Isa. 63. 9.
• * 1.84

  (Hos. 11. 8.)
• * 1.85

  Luk. 6. 36.
• * 1.86

  Eph. 5. 1.
• * 1.87

  (Luk. 16. 20.)
• * 1.88

  Col. 3. 12.
• * 1.89

  Phil. 2. 1.
• * 1.90

  Eph. 4. 32.
• * 1.91

  1 Pet. 3. 8.
• * 1.92

  1 Cor. 13. 5. 10. 24.
• * 1.93

  Phil. 2. 4.
• * 1.94

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys. in 1 Cor. Orat. 25.
• * 1.95

  Phil. 4. 16.
• * 1.96

  1 Cor. 10. 33.
• * 1.97

  Spes mutuae charitatis.
• * 1.98

  Sen. Ep. 9.
• * 1.99

  Heb. 12. 14.
• * 1.100

  2 Tim. 2. 22.
• * 1.101

  Rom. 12. 18.
• * 1.102

  Rom. 15. 2.
• * 1.103

  1 Cor. 10. 33.
• * 1.104

  1 Cor. 9. 19.
• * 1.105

  Rom. 15. 3.
• * 1.106

  Joh. 2. 2.
• * 1.107

  Matt. 11. 19.
• * 1.108

  Luk. 7. 34.
• * 1.109

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 1 Pet. 3. 8.
• * 1.110

  Eph. 4. 32.
• * 1.111

  Col. 3. 13.
• * 1.112

  Love is strong as death.
• * 1.113

  Cant. 8. 6.
• * 1.114

  1 Joh. 3. 8.
• * 1.115

  Jam. 2. 16.
• * 1.116

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.117

  Act. 20. 35.
• * 1.118

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 1 Thess. 5. 14.
• * 1.119

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.120

  1 Thess. 5. 14.
• * 1.121

  Job 29. 17.
• * 1.122

  Job 31. 32.
• * 1.123

  Job 29. 12.
• * 1.124

  Job. 32. 16.
• * 1.125

  Job 32. 32.
• * 1.126

  Corn. Nep. (in Cimone.)
• * 1.127

  (1 Cor. 4. 11.)
• * 1.128

  2 Cor. 6. 10.
• * 1.129

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.130

  2 Cor. 8. 9.
• * 1.131

  Isa. 58. 7.—, 10.
• * 1.132

  Ezek. 18. 16.
• * 1.133

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.134

  Heb. 10. 24.
• * 1.135

  Heb. 12. 12.
• * 1.136

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.137

  1 Thess. 5. 14.
• * 1.138

  Jam. 5. 20.
• * 1.139

  1 Pet. 4. 8.
• * 1.140

  Prov. 10. 12.
• * 1.141

  Act. 10. 38.
• * 1.142

  Matt. 4. 23. 9. 35.
• * 1.143

  Joh. 14. 1. 15. 11.—16. 33.
• * 1.144

  Matt. 5. 10.—
• * 1.145

  Act. 3. 6. 5. 15, 16. 8. 7. 28. 8, 9.
• * 1.146

  Act. 20. 35.—
• * 1.147

  Rom. 15. 26.
• * 1.148

  1 Cor. 16. 1.
• * 1.149

  Gal. 2. 10.
• * 1.150

  2 Cor. 8. 7.—
• * 1.151

  2 Cor. 9. 1.—
• * 1.152

  1 Tim. 6. 18.
• * 1.153

  Heb. 13. 16.
• * 1.154

  2 Tim. 2. 10.
• * 1.155

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.156

  1 Cor. 9. 19.
• * 1.157

  Phil. 1. 12.—
• * 1.158

  Eph. 3. 1,—13.
• * 1.159

  2 Tim. 2. 9, 10.
• * 1.160

  1 Cor. 9. 33.
• * 1.161

  1 Cor. 10. 22.
• * 1.162

  Rom. 15. 1.
• * 1.163

  Phil. 2. 8.
• * 1.164

  1 Cor. 10. 24.
• * 1.165

  Col. 1. 24.
• * 1.166

  2 Cor. 1. 4, 6. 7. 4.
• * 1.167

  1 Thess. 2. 9.
• * 1.168

  2 Thess. 3. 8.
• * 1.169

  2 Cor. 11. 23. 6. 5.
• * 1.170

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.—
• * 1.171

  Col. 1. 29.
• * 1.172

  Act. 21. 31, 35.
• * 1.173

  Heb. 6. 7.
• * 1.174

  1. Thess. 1. 3.
• * 1.175

  Joh. 15. 13.
• * 1.176

  1 Joh. 3. 16.
• * 1.177

  Joh. 15. 12.
• * 1.178

  Eph. 5. 2.
• * 1.179

  2 Cor. 12. 15.
• * 1.180

  Phil. 2. 17.
• * 1.181

  1 Thess. 2. 8.
• * 1.182

  2 Cor. 6. 8.
• * 1.183

  1 Cor. 4. 9, 10. 13.
• * 1.184

  2 Tim. 2. 9.
• * 1.185

  1 Cor. 9. 19.
• * 1.186

  Psal. 91. 11. 34. 7.
• * 1.187

  Heb. 1. 7, 14.
• * 1.188

  Luk. 15. 7, 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.189

  Joh. 17. 5.
• * 1.190

  2 Cor. 8. 9.
• * 1.191

  Luk. 22. 27.
• * 1.192

  Matt. 20. 28.
• * 1.193

  Joh. 13. 14.
• * 1.194

  Isa. 57. 15.
• * 1.195

  Psal. 113. 6.
• * 1.196

  (Psal. 8. 4. 144. 3. Job. 7. 17.)
• * 1.197

  Isa. 43. 24.
• * 1.198

  Gal. 5. 13.
• * 1.199

  Job 31. 13, 14, 15.
• * 1.200

  2 Pet. 1. 1.
• * 1.201

  Eph. 6. 9. Col. 4. 1.
• * 1.202

  Matt. 23. 9.
• * 1.203

  Philem. 16.
• * 1.204

  Matt. 23. 11.
• * 1.205

  Luk. 22. 27.
• * 1.206

  Amicitia pa∣res invenit, aut facit.
• * 1.207

  •• Cor. 8. 14.
• * 1.208

  Prov. 15. 26.
• * 1.209

  Prov. 16. 24.
• * 1.210

  Eccles. 10. 12.
• * 1.211

  Luk. 4. 22.
• * 1.212

  Col. 4. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.213

  Eph. 4. 9.
• * 1.214

  1 Cor. 13. 5.
• * 1.215

  1 Cor. 13. 5.
• * 1.216

  V. 4.
• * 1.217

  V. 7.
• * 1.218

  Rom. 13. 10.
• * 1.219

  Cant. 8. 7.
• * 1.220

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.221

  Eph. 4. 1, 2.
• * 1.222

  Eph. 4. 31.
• * 1.223

  1 Thess. 1. 14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.224

  Col. 3. 8.
• * 1.225

  Jam. 1. 19.
• * 1.226

  1 Cor. 13. 7▪
• * 1.227

  Prov. 10. 12.
• * 1.228

  1 Pet. 4. 8.
• * 1.229

  Jam. 5. 20.
• * 1.230

  Col. 3. 12, 13.
• * 1.231

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.232

  Eph. 4. 32.
• * 1.233

  1 Thess. 5. 15.
• * 1.234

  1 Pet. 3. ••.
• * 1.235

  Rom. 12. 17.
• * 1.236

  Matt. 6. 14. 5. 44.
• * 1.237

  Prov. 20. 22. 25. 21.
• * 1.238

  Phil. 2. 2.
• * 1.239

  1 Pet. 3. 8.
• * 1.240

  Act. 4. 32.
• * 1.241

  Eph. 4. 3.
• * 1.242

  Phil. 2. 2. 1. 27.
• * 1.243

  1 Cor. 1. 10.
• * 1.244

  2 Cor. 13. 11.
• * 1.245

  Rom. 15. 5, 6. 12. 16.
• * 1.246

  Phil. 3. 16.
• * 1.247

  1 Cor. 12. 25. 11. 18. 1. 11. 3. 3.
• * 1.248

  2 Cor. 12. 20.
• * 1.249

  Phil. 2. 14.
• * 1.250

  Heb. 12. 14.
• * 1.251

  Rom. 12. 18.
• * 1.252

  2 Tim. 2. 22.
• * 1.253

  Jam. 4. 1.
• * 1.254

  1 Cor. 3. 3.
• * 1.255

  Gal. 5. 20.
• * 1.256

  1 Tim. 6. 4.
• * 1.257

  1 Cor. 13. 5.
• * 1.258

  1 Cor. 13. 7.
• * 1.259

  1 Tim. 6. 4.
• * 1.260

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.261

  Act. 20. 35.
• * 1.262

  1 Thess. 5. 14.
• * 1.263

  Rom. 15. 1.
• * 1.264

  Gal. 6. 2.
• * 1.265

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 1 Cor. 10. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 1 Cor. 8. 12. Rom. 14. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 1 Cor. 10. 32. 8. 13. Rom. 14. 21.