The works of the Reverend and learned John Lightfoot D. D., late Master of Katherine Hall in Cambridge such as were, and such as never before were printed : in two volumes : with the authors life and large and useful tables to each volume : also three maps : one of the temple drawn by the author himself, the others of Jervsalem and the Holy Land drawn according to the author's chorography, with a description collected out of his writings.

A SERMON PREACHED upon

ROMANS IX. 3.

For I could wish that I my self were accursed from Christ, for my Brethren, my Kinsmen according to the flesh.

A Dreadful passage at the first reading! and which may make us even to tremble, a man to wish himself to be accursed from Christ! accur∣sed from Christ! The very words may make us to quake to think of such a thing. And can we believe that a Paul should make such a wish, that he might be accursed of Christ, who knew so well what it was to be blessed of him? Can he make such a wish? Or rather can any one but such an one as he, make such a wish upon such a ground, upon such a condition, upon such a warrant?

The Apostle is here beginning his Discourse concerning the casting off of the Jewish Nation and seed of Israel; as at the nineteenth verse of the Chapter foregoing he is be∣ginning his Discourse about the Calling of the Gentiles. Them there he stiles by the title of the whole Creation, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an expression usual among the Jews to signifie in that construction. These here he calls his Brethren and Kinsmen; for so nature had made them, he and they coming of the same stock and original. He speaks there of some mour∣ning out of desire that the Calling of the Gentiles should be accomplished. Here he speaks of himself mourning out of grief for the casting off of his own Nation. There the whole Creation of the Gentiles themselves groaning to be delivered from the bondage of their sinful corruption. Here himself grieving for the not delivering of his own people from theirs, at ver. 2. he hath grief, and great grief; and sorrow, and continual sorrow for them; and could wish himself to be accursed from Christ, on condition it might be better with them.

And one would think he had very small cause to be thus affected towards them, if it be well considered how they had continually demeaned themselves toward him. They had continually bred him trouble, always persecuted him, five times beaten him, constant∣ly sought his life, and contrived his death. And yet the good man grieves for them that grieved not for themselves, and that always were grieving him; and could wish himself to be accursed for them that could wish him cursed to the pit of Hell.

A strange wish, and a strange charity! that he himself might be accursed, that they might not be so; that he might be separated from Christ, that so they might be united to him. A passage so strange that it hath but one parallel, viz. that of Moses, Exod. XXXII. 32. where he prays, God to blot him out of his Book, when God was now ready to cut off the seed of Israel. A passage so strange that it seems directly to cross the whole course of his profession and practise. He professeth, Phil. III. 8. That all things in the world were but loss for the excellency of the knowledg of Christ Jesus. And yet here he can upon some condition be content to lose him. He practiseth (1 Cor. IX. ult.) to bring his body into subjection, lest when he had preached to others, he himself might be a cast-away. And yet he could wish upon some condition to prove a cast-away. So strange a passage, that some Expositors cannot endure to look upon it in its full proportion, but take as it were a di∣minishing glass to look upon it withal; and they make those words of the Apostle to speak less a great deal than ever they meant. They will have his meaning to be but this, For my Brethrens sake the seed of Israel, I could be content to be separate from Christ for a while, and to continue upon earth from that glory that is prepared for me in Heaven, that I might labour for their salvation. Do you think, that being Anathema, or accursed from Christ means no more than this?

Others conceive that the Apostle only useth an high expression, whereby to signifie how intirely he desireth the good of his own Nation. As if he had needed so full and feeling an asseveration, as, I speak the truth in Christ Jesus, my conscience also bearing me witness in the Holy Ghost, ver. 1. to intimate that he so intirely desired their salvation.

But to omit more, by this strong asseveration, it is plain, that he thinks as he speaks, and speaks as he thinks. For it was so strange a wish, that he himself sees reason to use many asseverations to shew that he speaks in good earnest, otherwise he would hardly be believed. As,

First, His double asseveration, affirmatively and negatively, ver. 1. I speak the truth, I lye not.

Secondly, He lays his Conscience for earnest, that he did not lye, but spoke truth, My Conscience bearing me witness.

Thirdly, He doth as it were call Christ and the Holy Ghost to witness, I speak the truth in Christ: my conscience bearing me witness in the Holy Ghost. And so under the attestati∣on of three witnesses, his Conscience, Christ, and the Holy Ghost, he would have what he says to be confirmed for a truth, and that he may be believed.

Well, we believe that he speaks from his very heart, and as he thinks, that he wishes himself accursed from Christ for his Brethren, his Kinsmen according to the flesh. Doth he piously in so wishing, or prudently? St. Austin once wished that he might have heard him Preach, but what would he have thought, think you, at such a wish as this? Doth he not curse himself, when he wisheth to be accursed? And doth he not undervalue Christ, when he could wish to be separate from Christ?

That passage, My conscience bearing me witness in the Holy Ghost, doth plainly evidence that what he doth is neither rashly done, nor impiously, nor imprudently, but from a good conscience, good affection, and not without the Warrant of the Holy Spirit.

Indeed at ver. 38. of the Chapter next going before, He is perswaded that neither life nor death, nor principalities nor powers, nor things present, nor things to come, nor any creature is able to separate him from the love of God, which is in Christ Jesus. And yet at this place he could wish that he were separate from Christ on the condition he proposeth. Not that either he undervalueth his uniting to Christ, or that he thought he should be separated from him, or that he simply desired it; but comparatively he could wish it; on condition the seed of Israel his Brethren and Kinsmen, might be united to him. He could wish to be damned on condition they might be saved. Which may seem a dreadful wish; but so much doth he value the salvation of so many thousand souls above the saving of his own one soul; and so much desire the glorifying of Christ and his Grace in the salvation of them.

Thus doth he love the Lord his God with all his heart, and with all his soul, when he pre∣fers the glorifying of his Grace before his own benefit. And thus he loves his neighbour as himself, nay more than himself, when he prefers the good of their souls before his own. It had been much if he had been willing to be imprisoned, to be scourged, to be killed for their sakes; but what love could be more than to be willing to be accursed of Christ for them?

Ah Paul, if thou be accursed from Christ, thou art undone for ever. If thou be separa∣ted from Christ, it had been better for thee thou hadst never been born. However, the love of Christ constrains me; whose blood and grace I would have glorified in these mens salvation; and the love of souls constrains me too; for I would not, if I might redeem them upon any terms, have so many to perish.

For the viewing of the words, and the whole matter before us, let us leisurely and more particularly consider of these things following.

I. The Apostle knew that the far greatest part of the seed of Israel, his Brethren and Kinsmen according to the flesh, was to be cast off by God, and accursed by Christ, for their disobedience and unbelief. And this he knew well enough from the Scriptures of the Old Testament, whatsoever he knew besides by revelation.

First, That so infinite a number of them should perish, and so small be saved, the Scrip∣ture is so abundant in shewing, that it is needless to cite places that speak it. The Apostle himself cites two in Chap. IX. 27. That of Isaiah, Though the number of the children of Israel be as the sand of the Sea, yet a remnant, i. e. but a remnant, should be saved. And how lit∣tle that remnant should be, he cites another place of the same Prophet, ver. 29. Except the Lord had left us a very small remnant, we had been made as Sodom, and we had been like to Gomorrha. Which you have, Isa. I. 9. a small remnant like Lot and his family, to es∣cape, the rest like Sodom and Gomorrha to be destroyed.

To the same tenor is that Isa. XVII. 6. Gleaning grapes shall be left in it, as the shaking of an olive-tree, two or three berries in the top of the uttermost bough, four or five in the outmost fruitful branches thereof. But gleanings, but two or three berries, but four or five olives of the bearing of a whole tree. And that Jer. III. 14. I will take you one of a City, and two of

a Tribe, and will bring you to Zion. One of a City is but a small number to a whole City; two of a family or a Tribe, but a pitiful quantity to a whole Tribe. And yet only so small a remnant that must be brought to Sion. How great then is the quantity of them that perish?

Nay, if we should take that literally which you have, Revel. VII. Twelve thousand seal∣ed of every Tribe; an hundred forty four thousand in all; yet how small a number is this in comparison of the thousands of thousands of the seed of Israel, that was scattered through the whole world. As that account in the days of Elias of seven thousand, that bowed not the knee to Baal, was small to the many hundred thousands that were in all Israel. So likewise, saith our Apostle, There is a remnant, and but a remnant, at this present, Chap. XI. 5.

And if we compare how many thousands of Israel there were, that never would receive the Gospel, and how many thousands that having received it, revolted from it, we shall find an infinite number perishing in unbelief and apostacy, in comparison of those that be∣lieved and were saved. To omit how many millions of them have perished in unbelief and obduration, and so have perished all along these sixteen hundred years.

This goes to the very soul of our holy Apostle, to see so vast a destruction of his peo∣ple and Nation. Let us take some glimpse of his prospect from the story of a slaughter in the East-Indies, a Tyrant caused all the Inhabitants of a great City and Country about it, to the number of six hundred thousand, to be fettered in chains, and manacles, and to be laid so bound in a great plain, and thither he comes himself, and at his command his Souldiers slay that vast number of people at one clap. What a sight had been here for a tender heart, Six hundred thousand throats of men, women and children cut at one in∣stant. Our tender hearted Apostle is looking upon a prospect of slaughter incomparably beyond that for sadness, though that were sad enough and enough again. If you regard slaughter of bodies, those of his Nation outvied the number of these that were slain. Here were Six hundred thousand, but at the taking of Jerusalem Eleven hundred thousand perished by sword, pestilence and famine; besides almost an hundred thousand taken captives.

But secondly, It is not the perishing of bodies, that he mourneth over, but the perish∣ing of souls. A whole Nation scattered over the whole earth, and so perishing by thou∣sands of thousands soul and body to all eternity. It grieves him to the soul to look upon such a numberless slaughter of souls perishing and going to eternal flames: His whole Na∣tion to become a Calvary, a place of sculs, of ruined souls, perishing in blindness and unbe∣lief. According to that Isa. LXVI. ult. He goes forth in his meditation, and looks upon the carkasses of those that had so rebelled against God; and thinks of their worms never dying, and their fires never quenched. And the thoughts of this pierceth his soul through and through, as with a sword; that he thinks Jeremies wish too low and little for him, Oh that my head were a fountain, and my eyes cisterns; but he takes a deeper sigh, and a deeper wish, I could wish to be accursed from Christ, &c.

II. Is it only the vastness of the numbers that were to perish that he looks upon with so much regret and yearning of bowels? That is not all, but he cannot but observe also the sad manner of their perishing, viz. under a peculiar quarrel of Christ against them, and a special curse and vengeance upon them.

This very Apostle denounceth the doom and equity of it in that passage, 1 Cor. XVI. 22. If any man love not the Lord Jesus Christ let him be Anathema, Maranatha. Or, Accursed at the Lords coming. Which direful thunderbolt that it is directly and more especially le∣velled and aimed at that Nation, may be collected, partly because he useth their own lan∣guage to speak it in, Maran Atha, and chiefly because no people under Heaven did less love the Lord Jesus, or so much hate him.

The word Anathema, that he useth there, he useth here; there denouncing a curse upon that people, and here wishing a curse upon himself, on condition they might escape it. He seeth it threatned in so dismal terms upon them in many places of Scripture, and now he seeth it coming in so dismal a manner upon them, that what would he not give, what would he not be, that they might escape it?

Such Thunderclaps as these that follow, sound dreadfully against them, and light hea∣vily upon them, which makes the tender hearted Apostle to tremble for their sakes. Deut. XXXII. 22, 23. A fire is kindled in my anger, and it shall burn unto the lowest hell, &c. I will heap mischiefs upon them, I will spend mine arrows upon them. And so he goes on in fire and thunder, Isa. I. 9. Set a very little remnant aside, and they shall be as Sodom, and shall perish as Gomorrha; monuments of Divine vengeance to all generations, Isa. LXV. 15. Ye shall leave your name for a curse unto my chosen. And the very last verse of that Prophet leaves them in fire with the never dying worm for their rebellion. And the last words of the Old Testament threaten a curse upon the land, if they disobey; which they did to the highest degree, and so fell under the lowest curse.

This Apostle very well knew, that that saying of the Prophets, Isa. XI. 4. He shall smite the earth with the rod of his mouth, and with the breath of his lips he shall slay the wicked one; did aim more especially and directly at that wicked Nation. And so he himself ap∣plies it in 2 Thes. II. 8. And then shall that wicked one be revealed, &c. He very well knew that those words of our Saviour, As for these mine enemies that would not have me to rule over them, bring hither and slay them before me, did most peculiarly reflect upon that peo∣ple, whom Christ destroyed as direfully, as they rejected him scornfully. And in a word our Apostle knew, that Christs fearful destroying of that Nation is expressed and chara∣ctered in Scripture as his great victory and triumph, and glory, as indeed it were endless to cite places to shew. So fatally did they fall under Christs peculiar quarrel against them, and curse and vengeance upon them. That whereas Revel. VI. 2. he is described as moun∣ted and riding forth conquering and to conquer; if you look well upon what follows all along that Chapter, you will find his conquest to be the destroying that Nation.

This is a second thing that pierceth the heart of this our most charitable Apostle through and through, to think that it should be so with that Nation.

III. Nor are these things alone in the Apostles thoughts, but he remembers they had been Gods old and Covenanted people; a people upon whom his name had been called; a people for whom he had done so great things as he had done, and these now to be destroy∣ed and perish. Read the very next words after the Text, Who are Israelites, to whom per∣tain the Adoption, and the Glory, and the Covenants, and the giving of the Law, and the ser∣vice of God, and the promises; of whom are the Fathers, and of whom Christ came as con∣cerning the flesh. And now all to be so horridly changed, so as to them should now per∣tain the Curse, the Wrath, the Vengeance; and that Christ should come to rejoyce and triumph in their destruction. This makes the tide of his affection to flow so high, nay to flow even above all measure, as it does here in the Text.

And what wilt thou do for thy great Name? How would the Heathen say, Where is now their God? How would the Nations that were about them, (not considering how they had deserved destruction at the hands of God) be ready to fly in the face of God with scorn and blasphemy, as if he were not so faithful to them, as he should have been; and that he could not do for them as he should have done? So Moses of old pleads with God, when he was ready to destroy them in the Wilderness, with such an argument, The Egypti∣ans will say, that God could not perform his word, and bring them into the land that he had promised them.

So that our Apostles charity looks towards them, and would not have them perish; and his Zeal looks towards God, and would not have him dishonoured. And from both these together, his wish and words, For I could wish that I my self were accursed from Christ for my Brethren.

Upon the words we have occasion to observe these three things:

• I. The terms of his wish, or what it is he could wish, to be accursed from Christ.
• II. The terms or condition whereupon he could wish it, For his Brethren and Kinsmens sake of the Jewish Nation, that they might not perish. And,
• III. The cause or original of his being thus content so to wish; his great zeal for God, and his great love to their souls.

To explain a little the first, viz. the thing that he could wish: In the Original it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, To be Anathema from Christ; which the Text of your Bi∣bles renders, to be accursed from Christ; the Margin, to be separated. And the word indeed means both, or indeed but one and the same thing in both. The Greek word is used in in Levit. XXVII. for a thing separate, or set a part, as a thing accursed to him that shall meddle with it. And so the spoil of Jericho is said to be an accursed thing. It was indeed a consecrate thing, sacred and dedicated to the Treasury of the Lord; but an accursed thing to him that should meddle with it, to take it for his own; as it proved to Achan with his wedg.

But the word is used not only of things, but of persons, men or women; to wit, such as were undoubtedly doomed to destruction. And so it is taken also in Levit. XXVII. and so in 1 Cor. XVI. 22. He that loveth not the Lord Jesus let him be Anathema, that is accursed. And to the like sense the Apostle here, I could wish my self to be an accursed thing from Christ; that he should have nothing to do with me, that I should be an execrable thing unto him.

The Apostle to express how earnestly he desires the salvation of his Nation, names the worst thing that can be named or thought; and professeth that he could willingly under∣go that, that they might obtain salvation. And his expression intimates two degrees of misery, one above another. First, that he may be separate and set a part from Christ, so as that Christ should have nothing to do with him. Secondly, that he should become a curse or execration to Christ, or as an accursed thing to him. Direful and dreadful things to be supposed or spoken of! Than which no sadder or more doleful can be imagined or conceived.

Only this we may observe, That the Apostle doth not down right wish himself ac∣cursed; but intimates that if his being so would redeem his Nation from the Curse, he could be content to be so.

His Expression may give us occasion to meditate, What a sad thing it is to be separate from Christ, as a thing accursed: and to consider with our selves, how the case may be with us as to this particular.

Now he that knows what Christ is, needs no more proof to shew, what it is to be* 1.1 separate from him. If in him alone be life, Joh. I. 4. to be separate from him can be nothing else but death. And if there be no Condemnation to them that are in Christ Jesus, Rom. VIII. 1. there can be nothing but condemnation to him that is not in him. It is the saying of our Apostle 2 Cor. XII. 2. I knew a man in Christ, taken up into the third Heaven. What by the rule of contraries can become of him, that is out of Christ? I would we could but seriously lay these three things to heart, which are the particulars of the matter before us.

First, How sad a thing it is for Christ to have nothing to do with a man, but to dis∣claim him?

Secondly, How sadder, if sadder needs be, is it for Christ to be ashamed of a man, and disdain to own him? And,

Thirdly, Yet sadder, if possible, for Christ to curse a man, or at least to look upon him as a thing accursed? Are not all these included in the Apostles expression here? And is not any of these the saddest thing, that can possibly befal a man? It may be, you will say Hell fire is worse than these; the Worm that never dyes, Eternal wrath and vengeance are worse than these. But doth not this separation from Christ include all these? And can any other come of it but Fire and Wrath and Vengeance?

How then is the case with thee as to this particular? Oh! I doubt not but I am* 1.2 Gods: I hope Christ owns propriety and interest in me. But upon what ground dost thou think, that God owns thee? What reason hast thou to think, that Christ acknow∣ledges thee for a sheep of his, against the claim of the Wolf and the roaring Lion?

I have heard of a man that laid claim unto a very great Estate upon no other ground in the world, but because he dreamed one night, that that Estate was his. Mens con∣fidence about their spiritual welfare most commonly proceeds from no other ground but merely because they dream so: like them who in reference to outward welfare, 1 Thes. V. dreamt of Peace, Peace, when sudden destruction was just entring in at the door. It makes me remember that saying of Jude, vers. 8. These filthy Dreamers defile the flesh, despise dominion, and speak evil of dignites. And why does he call them Dreamers rather than any other title? Because all their confidence in what they did, came but from a fancy and dream, and had no better foundation: and though they did this evil, yet they dream they shall speed well enough.

God lays claim to no man, but because he seeth that in him that pleaseth him. He calls none his, that is offensive to him. The wit of man cannot invent a reason, why God should own a man, that goes on in his wickedness, and lay claim to him for his own, that is continually offending him. Plead Election, plead the infiniteness of Gods mercy, plead the freeness of his Grace, plead what you can; you can never give real satisfaction to your own heart, that God claims any interest in you, or owns you for his own, till you walk so as to please him. For what does an ungodly and wicked man differ from a separate thing from Christ, and one that he hath no claim to, and nothing to do withal? The Scripture tells us, That God hates the proud, abhors the covetous, scorns the scorners, frowns upon the ungodly, and despiseth evil doers.

And this fruitful Meditation I have gathered from the mention that is here made of being accursed or separated from Christ. Now from the consideration of the person that could be willing to undergo this separation, and of the reason why, viz. the saving of the souls of the Jews his Brethren, I may gather as fruitful a Doctrine. And that is this,

That the souls of other men should be dear to us, as well as our own. And that it is cause of grief to see any soul perish.

That the souls of these men were dearer to the Apostle than his own, in that he could be content that his should perish, so that theirs might not, is a thing of rare Example: and whether we are to write after such a copy is a question yet to be discussed. But that the souls of others should be dear unto us, is so plain in this copy, that he that runs may read it.

It is not for kindreds sake barely, that he is so affectionate to them, though he call them Brethren and Kinsmen; but it is their souls that he looks after, that the spirit might

be saved in the day of the Lord Jesus, and not perish. It were needless to shew, how earnestly he laboured to save as many souls as possible, and if it were possible, that no soul should perish. His pains, and Preaching, his actions and Epistles breathed such af∣fection every where, and to all persons.

But this, you will say, belonged to his Function, as he was an Apostle and Minister. But doth this belong to every private person to be so tender to the souls of all?

I am loath this Question should be asked; it is so like Cains question, Am I my Brothers keeper? Have I any thing to do with another mans soul, that I should trouble my self about it?

But how shall we interpret that great Command, Thou shalt love thy neighbour as thy self. But first, Who is my Neighbour? Our Saviour Answers it with a Parable. Let me Answer it with another question; nay, Who is not thy Neighbour? In that Parable of the Man that fell among Thieves, and the good Samaritan relieving him, our Saviour shews, that even one of another Nation, even one of an Enemy Nation is to be accounted a Neighbour. For so were the Samaritans to the Jews: and yet the Samaritan that pitied, was Neighbour, in our Saviours construction, to him that fell among Thieves. The Greek and Latine word that is used to signifie a Neighbour, signifies properly one that is near to one; but it means nearness of relation and affection, rather than nearness of place. Near∣ness of relation, that is, as all are made of one blood: and nearness of affection, that should be, as all are of one shape and image. Every one is our Neighbour of what Land or Na∣tion, state or condition soever; because every one is related to us by these respects.

Well; every one is our Neighbour, and we are to love our Neighbour, that is, every one, as our selves: to hate none, to malice none, to be enemy to none, but to love every one. And what especially to love in him? That that is the chief and most regardable, and most precious in him; and that is his Soul. To have an affection, a regard, a kindness for every mans Soul, and to owe, and pay a duty that we owe to them: and that upon as urgent obligations as likely can be; and those are, the duty of Charity, and the precious∣ness of every soul: or to knit them both in one, Charity to every one because of his Soul.

If we should question, why we are to love our Neighbour as our self? What is the pro∣per Answer? Because God hath commanded it. But did God command it without rea∣son? And what is the proper reason of the Command? Does not that lye especially in reference to the Soul of every man? David hath a saying, Psal. XXXIII. 13, &c. The Lord looketh down from Heaven, and beholdeth all the Children of men. He fashioneth their hearts alike. From whence some argue, that the souls of all the Inhabitants of the Earth are alike. And so indeed as to their essential constitution they are all alike. That very thing may hush all exceptions against the loving of every man; and may quell malice and enmity against any. Consider these things.

First, That man that loves not every man for his souls sake, knows not the value and excellency of a Soul. For did he, that very thing would move affection in him towards it. Beauty of it self is an Attractive of affection, and it doth as it were charm the heart to love it, and delight in it. And if a Soul in its essential constitution be not beautiful and lovely, what thing upon earth can be counted beautiful and lovely? A Soul that carries the image of God in its very constitution: a Soul, that is like to the nature of Angels in its essence and being: a Soul, that is capable of the Divine Nature: a Soul, that is capable of Eternal Life and Glory. If this be not lovely, what is lovely?

It is accounted a great piece of Policy to study Men; to observe and take notice of the tempers, humors, passions, carriages of men: and some have come to be great States∣men by such observation. I am sure, it is a great piece of Wisdom to study Souls, and to observe the nature, worth, price, excellency both of our own, and other mens. And there is not a more general and comprehensive cause of the ruine of Souls, than mens ig∣norance of, and unacquaintedness with their own souls. And it is no wonder, if men be not tender of the souls of otherss when they are thus regardless of their own. And the cause of that is, because they are so unacquainted with the great value of any Soul.

Secondly, I might insist to shew, that he that is not tender of the Soul of another, is not tender towards his own: because he neglects so great a Duty, viz. his being regard∣ful of his Neighbours Soul: the Duty of that great Command, Thou shalt love thy Neighbour.

I might shew also, that a heart, that is right softned, and made tender by Grace and Charity and Religion, is soft and tender to every one, towards every thing, wherein Religion, and piety and goodness may be concerned. A heart of stone is a heart of stone throughout, and no softness in it. It is not softned toward God to love him; nor to∣ward its own Soul, to love that; nor to its Neighbour, to love him. But a heart of flesh is soft and tender throughout towards every thing, toward which it ought to be soft and tender. Yea, as Solomon will tell you, A good man is merciful and tender towasds his very Beast; when the very mercies of the wicked are cruel.

But what affection is it, that we owe to every Soul in the World? Must we come up to write after this copy of the Apostle before us: to be content and wish, that our own souls should perish on condition other mens souls should be saved?

So far, you will say, he was within compass, to tender their souls, to desire that they might not perish, and to mourn for their perdition: this is something within reason. But to wish that himself might perish, that they might escape it; to be accursed from Christ, that they might not be so; Who required this at his hands? And must our Christian Charity come to that pitch, or we come not to the right pitch of Charity?

Toward the answering this Question, let me first ask another. Would he have wished thus in behalf of any other Nation but his own? Would he have been content to have been accursed from Christ for the people of Edom, Syria, Greece, Italy, or any other Country? You will say, It may be he would not: for they were not so near akin to him as the seed of Israel was. But kindred was the least thing that wrought with him here, though that was somewhat: but that his people perished, the old people of God perished, the old Church of God perished; there was an end of the Covenant of God with them, an end of the Promises to their Fathers; and they that had been more to God than all the world besides, were now to fall under his wrath and curse more than all the world besides: this wrought deeply with him.

An Occurrence, such as the like was never to occur again; an Occurrence so strange and dreadful, that the ruine and destruction of that Nation is commonly charactered in Scripture, as the ruine and destruction of the whole world: as if Heaven and Earth pass∣ed away, when that Church and State passed away: and as if Sun and Moon and Stars fell to the ground, when the state and Ordinances of that Church fell.

Lay all these things then together, as on heaps of misery and sadness, and conceive our Apostle looking on them, and we shall see both the reason of his extraordinary sorrow (which we have in part seen already) and warrant for his extraordinary Wish.

He sees with sad eyes and tears in them his whole Nation and blood and kindred, to be rejected, scattered, destroyed, ruined. It fetcheth more tears to think, that all those Souls must perish, as well as their outward estate. But it makes the tide flow above measure, to think of a whole Church destroyed, the Ordinances of God laid in the dust, all the Providences of God for that people come to such an end: The Children of the Kingdom cast into outer darkness; and the Name of God blasphemed by the enemy for their sakes.

These indeed you will say, were very just causes of his grief; but were these just war∣rants for him to make such a wish against himself, that he might be accursed for them.

This strange Wish, I say again as I said before, came not from passion or over-sight, but from Charity and Zeal. And it was Charity and Zeal above the ordinary measure, as the man, whose they were, was a man above the ordinary state of men. As he had more revelation from God of the things of the Gospel and Heaven, than ever man had, as having been rapt into Heaven to contemplate them: So had he more Zeal and Charity, we may justly say, than ever man had. Zeal for God, and Charity for Souls. And it were no hard thing to make a fair probability of the truth of it. So that as he was rapt into Heaven to attain to his revelations, so he is wrapt as it were into an altitude and sublimity of these two things above other men, when he prefers Gods glory in saving his Nation before his own salvation, and the Souls of his Nation before his own Soul. And this abounding, superabounding Zeal and Charity, is that that moves him to make such a Wish; and his Conscience and the Holy Ghost warrant it. I speak the truth in Christ, I lye not; My Conscience also bearing me witness in the Holy Ghost, that I could wish my self accursed, &c.

But to return then to the former Question, Must an ordinary Christian write after this copy, and come up to such a pitch of Charity and Zeal?

I might answer the occasion is extraordinary, the person extraordinary, the measure of Charity and Zeal extraordinary. And therefore it cannot serve for an ordinary Rule.

Again, I might briefly answer, as we sometimes answer Children. For pardon me, if I take up that homely and familiar comparison. It is ordinary with Children, when they have meat in their hand to be greedy, and think they have not enough, but they cry for more. But we commonly still them with bidding them first eat up that they have, and then they shall have more. God hath put thy task into thy hand, Christian, viz. Thou shalt love thy neighbour as thy self. Ply, take out, digest that task; and then it may be seasonable to ask, What must I do more? Here the love of the Apostle to others is more than to himself: God requires of thee to love thy Neighbour as thy self: Go and do that, and never trouble thy self to question, what thou hast more to do toward thy Neighbour, till thou hast done that.

Keep but pace with the Apostle, as he paceth like a Christian: this is the task God re∣quires of us. He requires not that we keep pace with him, as he paceth like an Apostle.

We poor Children cannot expect to keep even pace with so great a Father of the Church, as this Apostle was. It is our work to follow his steps, though Non passibus oequis, though not with even pace, yet as well as we can.

But to consider of this case more particularly and distinctly. Concerning our Duty, or what we are to do, we are to consider, What is possible, what is lawful, and what is required. For that may be lawful which is not possible; and that may be lawful, which is not required. For example, it were very lawful for a man, to be as wise as Solomon, if he could attain to it, but that is impossible. So it is very lawful for a man to speak with the tongue of Men and of Angels, if he could do it, but it is not possible to be done. So on the other hand: It is very lawful for a man to spend all his life in study and reading of Books, but this is not required of all, because they have other just and lawful callings to follow. So it is very lawful for a Man, as Timothy, to drink nothing but water, but it is not required; since God hath afforded other wholesome Drinks: and every creature of God is good, being received with thanksgiving.

So as to our Duty, or what we are to do, we are to determine what is lawful by what is required. I speak of our Christian Duty; for as to our Christian Liberty, that is not to be determined by what is required but by what is warranted. Now as to the thing be∣fore us.

• I. It is impossible we should reach to that height of Grace, that this great Apostle at∣tained to. We cannot look, that our poor spark of Grace, if it be any, should shine so bright, as this glorious star of the first magnitude: nor that we poor worms creeping al∣together upon the Earth, should soar to that pitch, that he did, that was rapt into the third Heaven. And therefore not being in the same capacity with him in Grace, we cannot think we are in the capacity of making the same wish with him: which came mere∣ly from the abounding Grace of Zeal and Charity, that was in him.
• II. Then, which we must especially look after, is it required from us that we should wish such a wish to our selves to be accursed from Christ for any mans salvation? Is it either our Christian Duty and we bound to do it; or is it with in our Christian Liberty, and we licenced to it?

I check my self for that I go about to discuss such a case as this; when there is a great deal more need to bewail the sad want of common Duty, that the Apostle passed through, to come to that pitch he did. Which when any man hath passed through, then if he have warrant, as the Apostle had, let him wish as he did. The pitch that he came to, was to love his Neighbour above himself, when he could wish so much evil, to himself for their good. But the way that he went up thither was by loving his Neighbour as him∣self.

And this is the way that we are to set into, and to keep in: and to write after him in this, though we cannot, nor are required to do, in the other.

There are then three steps or degrees of the Apostles Charity. First, He hated no man in the world. Secondly, He loved his Neighbour as himself. Thirdly, He loved him above himself. Now it is without all doubt, in the two former of these we are all absolutely bound to follow him.

I. to hate no man in the world, to be enemy to none. That Gloss that the Jews made upon the Command, Matth. V. 43. Thou shalt love thy Neighbour, and hate thine Enemy: was a Gloss from Hell, and not from Heaven; from Satan and not from God. And how our Saviour confutes it; and how he teaches what a Christian is to do in that case, you may see there, Love your Enemies, bless them that curse you, do good to them that hate you. As he of old said, He knew not what to morrow meant, because he looked upon every present day, as his last: So a true Christian knows not what enmity or hatred to any Man means, because he looks upon every Man as his Brother. And it was a most noble commendation, that one gives of another; Our Friend Sturmius hated no Man, but only Vice, Wickedness, Heresie and the Devil.

A true Christian hates no Man upon his own quarrel. David professeth to God, Do not I hate them that hate thee? Yes, I hate them with a perfect hatred. But it was upon no quarel of his own, but because they hated God. Nor was it their Persons he hated, but their Qualities. So this Apostle would have those that loved not the Lord Jesus to be accursed, 1 Cor. XVI. 22. It was not because they loved not him, or he them, but be∣cause they loved not Christ.

There is nothing in the world more common than the hate of one against another; whereas there is nothing in the world, of which you can give less a reason. Why a Man should love every Man in the world, I can give variety of reasons; but why any one should hate any one Man in the world, the invention of Men and Devils cannot give a solid reason. He hath wronged thee: So hast thou done others. He hath deceived thee: So hast thou, but too oft, done thy self. He hath been offensive to thee: So hast thou been to God. Thou canst give no reason, why thou shouldst hate thy Bro∣ther,

but the same will be re••orted upon thee, that for the same cause thou shouldst hate thy self.

II. To love our Neighbour as our selves: This is a Royal Law, Jam. II. 8. or the Law of the King. And that which the King of his Church hath not only given, but a Law, which he put himself also in subjection to. Deny else his doing for mankind. Did he not love his Neighbour, Man, as himself, when he left the bosom of his Father, to take the nature, the infirmities, the sins of Man upon him? Did he not love his Neighbour▪ Man, as himself, when he laid down his life for him: and that with as exquisite cruelty, anguish and torture executed against him, as Men and Devils could invent? And if you doubt of his love to Man, his Neighbour; look into the wound in his side, and put your finger into the print of the nails in his hands and feet; and ask how those came there.

And when this Patern and Copy of Love sends his choise Apostle into the world, to testifie his love to the world; he warrants, and he inables him to express as much love to Men, as it was possible for Man to express. Look else upon his indefatigable pains for the good of Men, his sufferings, his troubles, his bonds and imprisonment, and in a word, the constant course of his life and ministry: And all for the benefit of Men in the service of his Master. And then believe the better, what he speaks here, That he could wish himself accursed, that they might be saved.

This is the Copy of a Christian, and not of an Apostle only. And this must every one of us write after in the best degree we can.

Now if any inquire what is the proper reason and ground of the love of our Neigbour, I might treat at large of these things; That a Christian is to love every one.

• I. For his own sake.
• II. For Gods sake.
• III. For his Souls sake.

• I. For his own sake. If any ask, why? the Answer is ready, because he is thine own flesh and blood. All the Nation of Israel is akin to our Apostle, as all descending of one blood. So this same Apostle tells, that all the men in the world do, Act. XVII. 26. God hath made of one blood all Nations of Men. Men of all Nations are akin, for they are all of one blood. Nay that of the Prophet seems to bring the kindred something nearer, Es. LVIII. 7. That thou hide not thy self from thine own flesh. The Prophets meaning is, That thou hide not thy self from the poor, when he comes to seek relief and comfort from thee. A poor, tattered miserable creature, that it may be thou wouldst scorn to look upon, or be loath to come near, or have any thing to do withall; yet for all thy goodliness, he is thine own flesh.
• II. For Gods sake. Because he commands it, urges it, and it is pleasing to him. Doest thou love God? This Love of God is to keep his Commandments. And there is hardly any Command that is urged more, than Love and Unity, and affection one towards another.
• III. A third bond that should tye us to love our Neighbour is, For his Souls sake. This was that that especially moved the Apostle to such an Affection towards his Nati∣on. He had as little cause upon any outward or carnal respect to love them, as a man could have. They were indeed his Brethren, but Brethren Enemies; they were his Kinsmen, but spiteful Kinsmen: he never enjoyed peace or safety for them. When were they not clamouring against, accusing, whipping, persecuting, imprisoning him, and seeking his life? And yet he cannot but love them, wish them well for their Souls sake.

You would think the Apostle little loved the incestuous Person, 1 Cor. V. but his very severity was out of love to his Soul, vers. 5. That the spirit might be saved. When he gave up Hymeneus and Alexander to Satan, one would think he heartily hated them, when he dealt so severely with them: but it was, that, if possible, good might accrue to their Souls. For consider his reason of that action, I have given them up to Satan. Why? Not that I might plague them, revenge my self on them, bring them to ruine: but that they might learn not to blaspheme, 1 Tim. I. 20. That if it may be, they may learn better manners and Religion.

The Kings Daughter is black but comely, Cant. I. Black because the Sun hath looked upon her. She was born in the Morians Land. But she is glorious within; because of her virtuousness and goodness. The sinful Souls of men, as they are sinful, are black, de∣formed things: but as they are Souls, and in regard of their Essential constitution, they are lovely and precious. And there is more in any Soul in the World to move thee to love him, than there is in his Person or Actions to move thee to hate him.

And how great is the beauty of the Soul, when it carries the image of God himself? Even the poorest and most contemptible Soul in the world carries the image of God upon it. It is Gods own argument against Murther, Gen. IX. 6. Whoso sheddeth Mans blood, by Man shall his blood be shed; for in the image of God made he Man. The very same may be used against the hating of our Neighbour, the seed of Murther; thou shalt not hate thy Neighbour, for in the image of God he made thy Neighbour.

Object. But I had thought, that by the fall of Man, the image of God had been quite lost from him. For I have often heard, that every Man is born in the sinful image of Adam: but the glorious image of God is utterly gone off from him. And so the Apostle, Rom. III. 23. We have all sinned, and come short of the glory of God.

Answer. Do you not observe that, Gen. I. 26. where mention is made of Adams Cre∣ation, that God said, Let us make Man in our image, after our likeness. Where the image of God refers to the Essence of mans Soul; the likeness, to the qualities. The Qualities were Holiness and Righteousness in the likeness of God. And so the Apostle, Eph. IV. 22, &c. tells, That when any soul is restored again to the likeness of God, it is in Holiness and Righteousness. This is utterly lost in humane nature, till Grace restore it in any Person. But the image of God, that is in the Soul, viz. as the Soul is a Spiritual, understanding, immortal substance: that is not extinguished by sin, nor cannot be by any thing. And so when God forbids Murther, he doth it with this argument, That he that kills a Man, destroys one that carries the image of God. And yet then the likeness of God in Man, Holiness and Righteousness, was utterly gone: but the image of God in these essential con∣stitutives in soul were still remaining in him.

Upon that saying of God, Whoso sheddeth Mans blood, by Man shall his blood be shed, for in the image of God made he Man: if any Man question, Is this meant of every Man in the world? Can any doubt it? Unless the Murther of some Men were allowed, though of others forbidden. Upon the very same argument we may urge the love of every man to every man, because in the Image of God he created him. And if thou canst find any man without the Image of God in his Soul, then hate him and spare not.

But then it will further be Objected, Then by this Argument I should love the Devil; for he was created in the Image of Cod: that is, He is a spiritual, intellectual, immortal substance, as well as any mans Soul.

I Answer, He is so indeed; but these two things make now the vast difference.

First, He is in a sinful estate utterly irrecoverable. And so we cannot say of any soul in the world. The Apostle saith of the Angels that fell, That God cast them down into Hell upon their Fall, 2 Pet. II. They are damned already irrecoverably: but you cannot say of any soul in the World absolutely, that it cannot be saved.

Whether all Souls in the World be salvabiles, in a savable condition, we shall not di∣spute; nor whence their salvability comes, if it be so. But certainly you and I, nor no Man in the world can say of any Man, that he cannot be saved. True, we may truly and justly say, that if he continue and dye in such and such sins and wicked courses, he cannot be saved. But of his soul considered in its bare essence we cannot say so. Nay, we must pray for his Salvation. This then is that that beautifies a Soul, and makes it lovely, and upon which we are to love every Man, because he hath a soul capable of enjoying God and Salvation: Shall I hate any Mans soul? It may be united to God: Hate any Mans body? It may be a Temple of the Holy Ghost: any Mans Person? He may be an Inheritor of Eternal Glory. Scorn not poor Joseph for all his rags and imprison∣ment, he may come to sit upon a Throne. Despise not poor Lazarus for all his Sores and Tatters, he may be carried by Angels into Abraham's bosom.

Secondly, Christ dyed for Souls, he dyed not for Devils. And this is no small demon∣stration of the Excellency and preciousness of a Soul, viz. That the Son of God himself would dye for it. It is therefore the Apostles Argument, once and again, Offend not him, for whom Christ dyed. Destroy not him, for whom Christ dyed, Rom. XIV. 1 Cor. VIII. Darest thou hate him, for whom Christ dyed? Darest thou wrong him, for whom the Son of God would shed his blood?

Notes

• * 1.1

  I.
• * 1.2

  II.