Charitas evangelica, a discourse of Christian love by the late pious and learned John Worthington ...

CHAP. II. THE UNIVERSALITY OF Christian Love. (Book 2)

SECONDLY, It is to be a Love extended and enlarged to all; according to the other sense and obvious notion of the Word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And so to love 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is to love Universally.

To this purpose the same Apostle S. Peter in his 2^d Ep. Ch. 1. 7. in that rich Chain of Chri∣stian Graces, Unto brotherly kindness, or Love (saith he) add Charity. In the former Epistle he doth thrice commend Brotherly love, Ch. 1. 22. Ch. 2. 17. Ch. 3. 8. But Christians must not only be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but to the love of the Brother∣hood must be superadded Charity, an Universal Love, a Love more enlarged, even to all men.

This Chain of Graces mention'd in ver 5, 6, 7. (whereof the first is Faith, and the last Charity or Love) is not compleat without such a Love. A Christian is not cloathed and adorned compleatly, has not on all that he should have, except he be

cloathed with humility (as S. Peter speaks, ch. 5.) or (as S. Paul in Col. 3.) except he put on hum∣bleness of mind, kindness, meekness, long-suffering, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 above (or over) all these put on Charity, or Love, which is the bond of perfectness.

AND this Chain of Graces mention'd by S. Peter is a greater Ornament to the inward Man, and is more valuable in the sight of God, then the richest Chain or Necklace of Pearls; as the same Apostle in 1 Ep. Ch. 3. 4. speaks of the Ornament of a meek and quiet spirit, that it is of great price, highly valuable, and of as great account in the sight of God, as the bravery of Jewels, rich and gay attire, and curious dressings, are in the eyes of any in the World.

And accordingly this inward Ornament and Ex∣cellency of Moses his Soul, made him to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fair to God, as the phrase is used other∣wise, in Acts 7.

Moses is said to be the meekest man upon earth, Num. 12. 3. and consequently most removed from bitterness, anger, hatred, malice; all which are contrary to Meekness and Charity, two Graces near a-kin, and inseparable Companions. And God being highly pleased with him, conferr'd the greatest Honours and Favours upon him, and dig∣nified him above any under the Old Testament: He made choice of him for the greatest and high∣est trusts. He was a Prophet and a Prince, the first Ruler of his People in Israel for forty years, a King in Jeshurun, Deut. 33. and as God to Aaron (Exod. 4. 17. and ch. 7. 1.) He was a kind of Me∣diator between God and the People; an illustri∣ous Type of Christ, the Great Mediator, and the

Great Prophet, of whom Moses speaks, Deut. 18. A Prophet shall the Lord your God raise up unto you, like unto me. God spake to him Face to Face, Mouth to Mouth, as one Friend to another; took him into a more inward converse with him upon the Mount; where he was enabled to fast forty days; which abstinence was so far from im∣pairing the amiable air of his Countenance, that his Face shined with a glory and lustre too bright for the People's Eyes to look upon, till he put a Veil over his Face; as he afterwards appeared in Glory on Mount Tabor, he and Elias, who had the Favour and Honour (of all under the Old Te∣stament) to be and speak with Christ on the Mount.

Such Honour from God had Moses, who was eminent for Meekness, that inward Ornament of his Soul; so precious in the sight of God, though mean in the World's account: As also eminent for his Charity, his most Fervent and He∣roick Charity, that he had for all the People of Israel, offering himself to dy for them, to be blot∣ted out of the Book of Life, Exod. 32.

God values a Christian by the inward Graces of the Soul, by what the Soul wears and is adorned with; by Humbleness of Mind, Meekness, Charity, Enlarged Love, and all other Vertues which are the just accomplishment of a Christian. God va∣lues not a Man by what is outward in him; not by what he wears; not by the Titles by which he is called; not by his Relations, his Honours or Riches; not by the Train and Retinue he hath: These and the like add no inward real Worth, no true Perfection to a Man.

BUT now to return. Besides this observable place in S. Peter, which contains an enumeration of those Christian Graces which adorn and com∣pleat a Christian, the last of which is Love or Charity, added to Brotherly Love, a Love exten∣ded to all; It may not be amiss for the further clearing and enforcing of this Duty, to recount some other passages of Scripture, whereby it may appear, that a Christian is obliged to this Enlar∣ged and Universal Love.

S. Paul presseth the same Duty, whom S. Peter calls his beloved Brother. To name some few places. 1 Thess. 3. 12. The Lord make you to increase and abound in love one towards another, and towards all men: not only in Brotherly love (of which he tells them in this Epistle he needs not write to them) but in a love extended to all men.

To which purpose is that other passage in this Epistle, Ch. 5. Ver. 14. Be patient towards all men: And Ver. 15. See that none render evil for evil unto any man: but ever follow that which is good, both among your selves, and to all men.

The like in Titus 3. 2. Put them in mind to be gentle, shewing all meekness unto all men. And this in opposition to that in ver. 3. to living in malice and envy, hateful and hating one another: and such we our selves also were sometimes (saith the Apo∣stle) namely before we were converted to Christ, before the power of the Gospel had changed us into a better temper of Spirit.

BUT what if men hate and curse us, and per∣secute us and despitefully use us, must our Love be Enlarged to such Enemies? Yes, unto these, and surely then unto all men; for none seem less

to deserve Love then such. And therefore I will only add one place of Scripture more, that in Matth. 5. where Christians (all that name the Name of Christ) are strictly enjoin'd, Ver. 44.

First, To love their Enemies: Here's the affecti∣on of Love in the Heart, diligite corde; in oppo∣sition to inward grudging, spight, rancour and malice.

Secondly, To bless them that Curse them: Here's diligite ore, here's Love in Word and Language; in opposition to the returning of railing for rail∣ing. To bless them is to speak, either well or friendly to them, without bitter, or reviling, or defaming words; or to speak well of them, so far forth as there is any thing commendable or praise-worthy in them, or done by them.

Thirdly, And not only to bless, but to do good to them: Here's diligite opere, Love in deed and real acts. Some are mention'd in Rom, 12. 20. If thine enemy hunger, feed him; if he thirst, give him drink: which are put for all other acts of Be∣neficence.

Fourthly To pray for them. Which fort of spi∣ritual Beneficence the poorest Christian may shew to his Enemies, who may have left him lit∣tle or nothing, and so disabled him from doing good in an outward way; and if he had where∣withal to do it, yet the Enemies might proudly scorn to receive it: But true Christians whether poor or not poor, may pray for their Enemies in secret, and in this way desire and endeavour to do them good against their wills, and they can∣not avoid this kind of Beneficence.

Thus our Lord who practis'd what he preach'd, prayed for his most violent and virulent Enemies, when he was upon the Cross; and they are the first

words which he spake when he was lifted up on the Cross, in the midst of all the pain and shame they put him to, (as S. Luke records it, Chap. 23. 34.) Father, forgive them, for they know not what they do. And that diverse were the better for this Prayer of Christ, (which was an act of real Beneficence to them) may appear by what is said, verse 48. That the people beholding the things which were done, smote their breasts and re∣turned: Which was the beginning of that re∣morse which did more deeply affect them at S. Peter's Sermon, where three thousand did not only smite their breasts, but were smitten to the heart, pricked and wounded in their hearts unto repentance, Acts 2.

Thus also S. Stephen, the first Martyr that suf∣fered for Christ, and who had much of the Spirit of Christ in him, the Spirit of Benignity and Charity, pray'd for his Enemies at his death, when they exprest the most violent and barbarous rudeness and cruelty, Lord, lay not this sin to their charge. And that some also were better for his Prayer, there is no cause to doubt. That it was for S. Paul, then Saul who had an hand in his death, appeared by his Conversion soon after. Hence that Saying, Si Stephanus non or asset, Eccle∣sia Paulum non habuisset. And to gain such a one as he was to the Church, was to the gain of many. His famous Conversion is rolated in Acts 9. where it is also recorded, That the Churches then had rest throughout all Judea, and Galilee, and Samaria, and were edified and multiplied.

THUS I have particularly explain'd the se∣veral Expressions in Matth. 5. where is enjoin'd by our Saviour Christ, a Love extended and en∣larged

to all, even to Enemies, such as seem least to deserve it.

But then I must not omit the Reason of this Command so grievous to flesh and blood: It is said, in verse 45. That ye may be the children of your father which is in Heaven, for he maketh his Sun to rise on the evil and the good, and sendeth Rain on the just and on the unjust: i. e. That ye may approve your selves, both to others, and in your own Con∣sciences, that ye are the Children of God, born of him, having the same benign Nature, and this God-like affection in you. Take it briefly thus.

First, God hath his Enemies, those that hate him; and he is wrong'd and injur'd by them, more than you are or can be by yours.

Secondly, God hath done nothing at any time to provoke or hurt them; but you may have done it more or less at sometimes to your Enemies. God may justly say, as he doth in Micah 6. 3. O my people, what have I done unto thee? and wherein have I wearied thee? testifie against me.

Thirdly, God hath always done them good; It is of his mercies that they are not consumed: His mercies are new every morning: And therefore he had greater reason to be otherwise dealt with, ha∣ving deserved infinitely better of them, then you can of your Enemies.

Fourthly, God is their Lord and Maker; the infinitely perfect Being; they are but vanity, and as nothing before him.

Fifthly, And yet God is neglected, hated, worse dealt with, and more unworthily used; worse and more frequently and for a longer time wronged, then you are by yours.

Sixthly, But though he is thus dealt with, and though he is sensible of all the Wrongs done to

him, yet he is patient and long-suffering; and this not per force and of necessity, because he can∣not help himself, (which may be your case;) but when it is in his power to revenge himself every moment, and to break his Enemies in pieces, as easily as a Potter may dash in pieces his Vessel; yet he is strong and patient, and He is, (as it is Luke 6. 35.) kind to the unthankful, and to the evil; kind to those that do not worthily resent his kind∣nesses, but return evil for good, which is the great∣est provocation that may be among men.

And God hath shewed these riches of his good∣ness, forbearance, and long-sufferings, upon a merciful design; that by heaping these coals of fire on their heads, he may melt them, that this his Goodness might lead them to Repentance; and that by Repentance they might be qualified for the receiving of richer Blessings, and choicer Favours, Spiritual blessings in heavenly places in Christ; that a better Sun, the Sun of righteousness might rise and shine upon them; that showers of blessing (Ezek 34. 26.) the sweetest Influences of Heaven, might descend upon them.

This is God's nature and disposition: And if ye are born from above, the Children of God, then ye must be God-like, partakers of the Di∣vine Nature, Imitaters of God as dear Children, li∣ving Pictures of your heavenly Father in such an enlarged Charity and Goodness.

Christians are obliged to a Love as large and unconfined as God's Love, who is good to all, and his tender mercies are over all his works, (Psal. 145.) The earth is full of the goodness and mercy of the Lord, (Psal. 3. and Psal. 119.) The beams of our love of Benevolence are to shine upon all, as God's Sun shines upon all. (Sol non oritur uni aut

alteri, sed omnibus in commune, saith Pliny in his Panegyrick.) The love of our Beneficence (as his Rain) must shower down upon the just and un∣just.

And the Spirit that is otherwise affected, (that is not thus enlarged into Desires and Endeavours of doing good to all) is not the true Christian Spi∣rit of Love, but is either (1st.) a kind of Jewish Spirit, or (2ly,) the Spirit of the World: But the true Christian Spirit differs from both these. Not the contracted and self-pleasing Spirit of the Pha∣risees, or of the Publicans and Sinners of the World; but the more kindly and nobly-enlarged Spirit of Love, (as it is in God and Christ) must be our Pattern, that so we may be the Children of God.

And here it may be of great use to describe these two sorts of Spirit, from which the right Christian Spirit must be at the greatest distance, more enlarged than either of these two.

1. THE Jewish Spirit was a low, contracted, limited Spirit, confin'd only to some few in respect of Mankind, to their fellow-Jews, those only of their own Nation, or of their way; viz. the Proselytes who came over to their Religion, as the Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 imports.

A thing so obvious, that Juvenal the Satyrist, (who lived not long after Christ) took notice of this temper of their Spirit in his days, so de∣void of Civility and Charity.

Non monstrare vias eadem nisi sacra colenti, Quaesitum ad fontem solos déducere verpos. in Sat. 14.

To shew the way to a Stranger that was at a loss; to shew a Spring of Water to a thirsty Traveller, that was not of their Religion; was but an easie and ordinary Courtesie, a cheap Civility, that which any, the least sense of common Humanity, should have made them willing to. And there∣fore to deny this to any, except he were a Jew, whatsoever his Distress was for want of a little Drink, a draught of cold Water; and though he knew not which way to turn in a strange Country, how pressing soever his Occasions might be; was a barbarous and monstrous piece of Inhumanity. And even such it was judged to be by the very Heathens: And therefore as Tully relates, (in Of∣fic. lib. 3.) The Athenians were wont in their De∣votions to curse aloud those (amongst the rest) that would not monstrare viam. And yet the Jews were observed to deny to do this so easie, and yet necessary, a kindness to any, but those of their own Nation or Way.

Nor did their Inhumanity stay here; but to give you a further taste of their bitter Spirit, and out of their own Authors, (which by the way will make what was said by Juvenal, though an Heathen, to be their practice, more credible:) Maimonides (one of the most Eminent of the Jewish Writers) in Halach Rotsach, affirms it to be their Duty, not to endeavour the saving of any Gentile from the most imminent danger of Death; instancing in this, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, viz. If a Gentile had fallen into the Sea, and was in manifest danger of drown∣ing, they were not to lend him an helping hand to save him from drowning: And he adds, that in Levit. 19. 16. Thou shalt not stand against the blood of thy Neighbour; (i. e. Thou shalt not stand

by and see thy Neighbour perish, and with-hold thy help from him.) This, say they, is to be done in behalf of a fellow-Jew; but as for a Gen∣tile, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He is not thy Neighbour, and so by this Law thou art not obliged to save him, though in a case of most imminent danger. Which verifies that which Tacitus (Hist. 5.) observes of the Jews, Apud ipsos misericordia in promptu, They were ready enough to shew mercy and kindness to those of their own Nation and Religion; but Adversus omnes alios hostile odium, They had a deadly hatred against and abhorrence of all o∣thers: Which the Apostle S. Paul doth also ob∣serve of them, 1 Thes. 2. 15. That they were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 contrary to all men. And what he immediately adds, [Forbidding us to speak unto the Gentiles, hindering us from preaching Christ to them, that they might be saved, in turning from their Idolatries and other sins] is the worst of their cruelty, the very Gall of their bitterness.

So loth were they that the Gentiles should have any benefit by Messias, whom they would en∣gross to their own Nation, that when S. Paul in his Apology came to those words, That God bade him to depart from Jerusalem, (where he was then praying in the Temple, Acts 22. 8.) For I will send thee unto the Gentiles; 'tis said verse 22. That they gave him audience to this word: But then, as be∣ing full of impatience and rancour, 'tis said, They lift up their voices, and said, Away with such a fel∣low from the earth, for it is not fit that he should live; and they cast off their clothes, and threw dust into the air; which were expressions of their fury. And so when our Saviour Christ had mentioned to the Jews at Nazareth (in Luke 4.) God's particular favours and kindnesses to two Gentiles; one to the

Sidonian Widow of Sarepta, whose Barrel of Meal did not waste, nor her Cruse of Oil fail, all the time that the Famine lasted, (whereas no such thing was done for any of the Widows in Israel,) and whose Son also Elias raised from the dead; the other Favour done to Naaman a Syrian, whose Leprosy Elisha healed (whereas no such thing was then done for any of the Lepers then in Israel) both which Stories are recorded in the first and second Book of Kings; 'tis said (Ver. 28.) That all in the Synagogue when they heard these things, were fill'd with wrath, and rose up, and thrust him out of the City, and led him to the brow of the hill, that they might cast him down headlong; they that before (in Ver. 22.) are said to have wondered at the gracious words which proceeded out of his mouth (the words seem'd words of Grace to them, while he preacht on those Privileges in Isaiah 61. 1.) but now are out of patience, and furiously design his ruine, when he speaks of any acts of Grace and Favour which God shewed to the Gentiles.

BY this (little of the much which I might ob∣serve) may appear, how distant the Jewish Spirit was from that better Spirit and temper which Christ came to plant in the World; how strait and contracted their Love was, determin'd only to those of their Nation and Way; and how their Spirit (about our Saviour's time) was more rigid and strait then God ever commanded or al∣lowed.

For though God forbad them of old to have any intimate familiarity with the Nations that were near them, which were then Idolatrous and abo∣minably Wicked, lest they should be drawn to do after their Works, and depart from the true God

and his Service: Yet God did no where forbid them to express that Humanity, those Civilities due to any Stranger by the Law of Nature, which is God's own Law writ in the heart of every Man, Jew or Gentile. Much less did God command them to be Inhumane and Barbarous to all that were not their Countrymen, to all other Nations in the World, and when the case of any distressed Gentile did need their merciful relief.

Nor did they learn this narrowness, this harsh∣ness and Cruelty of Spirit, from either Abraham their father, Jo. 8. or from Moses, whose Disci∣ples they gloried to be, Jo. 9.

1. For as for Abraham, the Story of his Life in Genesis shews him to have been a person of another Spirit, a better, a larger, and more benign Spi∣rit. To select only two passages in his Story; as that in Gen. 18. from Ver. 1. to the 9^th.

The Text saith, It was in the heat of the day that he was sitting at the door of his Tent, as if he waited and long'd for an opportunity to shew kindness to Travellers, at a time when their tra∣velling might make them more faint, and there∣fore more to need refreshment. He espies three Strangers (whom he knew not then to be Angels) He runs to meet them; bows himself to the ground. according to the Civil Custom of those Countries: And addressing himself to one of the three, that was of the most genteel presence, and probably stood foremost, the other two Angels standing be∣hind (and this was Christ, whom in his Journey towards Sodom he calls Jehovah, and the Judge of the whole earth, and before whom he intercedes for Sodom, they two being left alone, the other two Angels being gone towards Sodom, Ver. 22.)

Abraham entreats him to do him the favour to accept of a short Dinner (If I have found favour in thy sight, &c. Ver. 3.) He makes hast to get it provided for them. And though he calls it but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a morsel of bread, Ver. 5. (or a bit of meat; Bread being put for all food) a small Treat: Yet it was of the best things he had; Butter and milk, and a Calf that was tender and good, Ver. 7. (which he himself ran to fetch from the Herd) and bread or cakes of fine meal, Ver. 6. and of this there were used three Measures, or Seahs, which made up our Bushel: And all this for the Dinner of three Guests; which as it was of the best he had for Quality, so the Quantity of his Pro∣vision shew'd his Liberality, as his (no mean Per∣son) waiting upon them at Table, did his Humi∣lity, Ver. 8. which did further verify the reality of his Hearty Complement, when twice in the Story he calls himself their Servant. This is a short Descant upon some parts of this Story; the whole (if well considered) is full of most Hearty Kindness, a generous and chearful singleness of Heart, being the Character of those Ancient days, the Primitive Ages.

The other passage in Gen. 23. (which I shall but mention) relating his Carriage to the Hittites, or Sons of Heth (when he would purchase of them a place for the Burial of his Dead) is full of Re∣spect and Civility to them who were uncircumci∣sed Heathens: As they had shew'd themselves ci∣vil to him, so he was not short of them in return∣ing Civilities; and accordingly he testified his Respect and Thankfulness to them, by Bowing himself before them, and that twice, as is exprest in Gen. 23. And this Behaviour of Abraham's (be∣sides the former instance) argued a better and lar∣ger

Spirit, a better deportment towards Stran∣gers, and even to Heathens; a temper of mind far different from the temper of the Jews in After∣Ages: Though they call'd him Father, and glo∣ried that they were his Children, yet they did not the works of Abraham.

2. As for Moses, their Lawgiver; they learnt not their straitness and sowrness of Spirit from him. For as he was a Man of the Meekest, the sweetest Spirit upon Earth: So his Law did com∣mand kindness to be shewed to Strangers, that they should not vex and oppress them, because they were also Strangers in Egypt, Exod. 22. 21. but on the contrary should love them, as God loveth the Stranger in giving him food and rayment, Deut. 10. 19. Yea it's said in Levit. 19. 34. The Stran∣ger that dwelleth with you, thou shalt love as thy self; as in Ver. 18. and elsewhere, Thou shalt love thy Neighbour as thy self. Exod. 23. 9. Thou shalt not oppress a Stranger, for ye know the heart of a stran∣ger, seeing ye were strangers in the land of Egypt.

The words are very moving and pathetical. Ye know how a Stranger's heart is affected in a strange land; what the troubles, and sorrows of his Soul are; what it is to be vexed and oppressed; by your being in Egypt, where your lives were made bitter by reason of your hard service and bondage: And therefore having had but lately such a smart and sensible knowledge of being hardly and cruelly used, there is all the reason that ye should not vex and oppress Strangers; but rather love them. And as you, when Strangers in that land, would not that the Egyptians should have vext and op∣prest you: So neither should you do the like evil to those that are Strangers in your land. It would

be the greater evil in you to do thus, because ye, by suffering evil in this kind, are from experience and feeling, more convinced of the grossness of this evil.

BUT see how the Jews in our Saviour's time, (yea before and after his time) did evacuate these Laws of Moses, so full of Charity, and by what Arts they would excuse themselves from a Love enlarged and extended to all.

1. By the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Stranger, they would have to be understood only the Stranger 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that was become a Proselyte to their Religion, that was Cir∣cumcised, and took upon him the Observance of all the Laws and Ordinances of Moses: And this sort of Strangers or Proselytes, were call'd Proselytes within the Covenant 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as the Native Jews. But as for the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Proselytes that sojourn d with them, (called in Scripture, the Stranger within thy Gates) that came to dwell amongst them, and was not Cir∣cumcised, nor took upon him the Observance of all the Ordinances of Moses's Law, but only the Observation of the Seven Precepts of the Sons of Noah (the two first whereof were to renounce Idolatry, and to worship the only true God): And especially the Stranger that dwelt not within their Gates, but belong'd. to other Countries: They exclude both these Strangers from having any interest in that Charity which those Laws re∣quired; and not only this latter, but the other Stranger-Proselyte, were by them accounted 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as Gentiles.

But though it be granted that the Stranger that was circumcised and a perfect Proselyte, was to

be regarded by them more especially; (as sup∣pose Two were in equal danger or distress; the one a Proselyte of Justice, or within the Covenant; the other an uncircumcised Proselyte, or Proselyte of the Gate) yet this was not to exclude the Pro∣selyte of the Gate, or any other Stranger, that needed their Relief and Charity: For these were of the same common stock and root of Mankind, partaking of the same Humane Nature; and such to whom they were bound by the Law of Nature to shew Kindness and Mercy, as well as to do Justice and Equity, as they themselves would ex∣pect and desire that the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Strangers of the Gate, or other Gentile-strangers, should do to them in the like Circumstances.

To think and practise otherwise, was highly to dishonour the God of Nature; as if he were not the God of Love and Peace, but of sowre Se∣verity and barbarous Cruelty to all but to one Nation of the World, the Nation of the Jews; or as if God (who is infinite Love, and Goodness, and Rectitude, and no Respecter of persons, the Fa∣ther of all Mankind) were so fond of the Jews, that they onely were to receive kindnesses of others, but to return none; but on the contrary to re∣turn evil for good, to any but their own Country∣men.

2. Another way whereby the Jews did excuse themselves from a larger and more extensive Love, was by straitning the Notion, (as of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Stran∣ger, so) of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Neighbour, whom the Law did command them to love, and by restraining it to a fellow-Jew; which was more then they needed, or ought to have done. For (not to repeat what I observed of a larger acception of this Word

[Neighbour] in Scripture) although it be granted that a fellow-Jew, one born or made a Jew, was in the first place meant by Neighbour in those pla∣ces of the Law: Yet the Word is not appropriate to such, but the Notion of Neighbour is to be en∣larged, to signifie any other, though a Proselyte of the Gate, or a Gentile-Stranger; especially if he either needed, or had shewed Charity and Kindness. Yea, suppose such a Stranger or Gentile, did shew Kindness and Charity to a Jew in Di∣stress when yet those of his own Country and Religion did not: Such a one was more that Jew's Neighbour, then any of those his Country∣men; and he was more bound to love that Stran∣ger (thus discharging the Office of a Neighbour) as himself.

And in this sense our Saviour Christ determined it, in the case of that Jew, that lay wounded and half-dead, in the way from Jerusalem to Jericho; shewing (in Luke 10.) that the Samaritan who had mercy on him, and took care of him in that sad condition, was his Neighbour; and more truly and really his Neighbour, then the Priest and Le∣vite, that only look'd on him, and then passed by on the other side, not ministring any charitable Re∣lief to him in such a sad case; though the Priest and Levite were his Country-men, of his own Re∣ligion, and the Samaritan a Stranger from the Commonwealth of Israel, yea, and much scorned and hated by the Jews.

BUT if Moses's Laws did not so expresly and literally oblige them to Kindness and Charity to Strangers, where did they oblige them to an eternal Hatred of all Nations but their own? What pretence had they for hating of all other

Men as Enemies? that it seem'd to go for a Pre∣cept with them, and so our Saviour quoted it as their sense, Matth. 5. 43. Ye have heard that it hath been said, Thou shalt love thy Neighbour, and hate thine Enemy. Where, by the way, our Saviour doth not say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to them of old time (i. e. your Ancestors the Jews) as in Vers. 21, 27, 33. where Three of the Ten Commandments are mention'd, which were God's express Precepts to them. This of hating Enemies was no where said to them in the Law, but was their own sense, which they inferr'd from this, because God commanded them to exercise Severity to Seven Nations, (mention'd in Deut. 7. 1, 2.) Not to make a league with them, or shew them mercy.

But the weakness of this Inference may thus appear.

1. They were not commanded to be so severe to those of any other Nation in the World be∣sides: Nay, in Deut. 23. 7. they are Commanded not to abhor an Edomite, nor an Egyptian; though the Edomites were Enemies to them, and had shew'd themselves such in an high degree, Numb. 20. 18. and though the Egyptians were Idolatrous, and therein different from them.

2. This Severity allow'd against the seven Na∣tions, was not unlimited; so as they might be as severe to them as they would, and to be so for ever. For it's more probable (from Josh. 11. 19.) that they were to proclaim peace to them, as well as to other Cities and Nations (according to that in Deut. 20.) which, by the way, shews, that Moses did not oblige them to an hostile hatred of all but themselves; for to offer Peace is an expression of Good-will: And if they accepted of Peace, then they were to become Tributaries unto them. And

thus Solomon did not destroy the remainders of those seven Nations in his Age, but levied a Tri∣bute of Bond-service upon them (1 Kings 9.) And because none of the seven Nations, but the Gibeo∣nites (that were part of the Hivites, one of those seven Nations) made Peace with Israel (which implies Peace was offer'd them) but harden'd their hearts, and stood it out, and would not sub∣mit to Israel, to their terms of Peace (one where∣of was the relinquishing of their Idolatry, and owning the only true God) therefore were they destroy'd.

3. This Severity was allowed and appointed them, upon particular reasons, and at that time, and for that Age: For these seven Nations were those that possess'd the Land of Canaan, which by their abominable wicked practices had so provoked God, that he having shewn much patience to them, and yet they continuing and encreasing in their wickedness; when the iniquity of the Ammonites and other Nations was full (as it is Gen. 15.) when the measure of their sins was filled up, he made use of the Israelites to execute his Sentence of wrath against them, to destroy them, and possess that Land. And the Israelites were to be more severe against them, least, if they were spared, they might seduce them to Idolatry (a sin to which Israel was prone) and to do after their abominations, as it is in Deut. 20. 18. and ch. 7. 4.

But this was no just ground for the Jews to ex∣press their Hatred and Severities to all other Na∣tions, and in all Ages; and that upon the account of their differing from them in Religion, or their not being of their Way.

And here, observe the strange temper of the Jewish Spirit. Where God commands them to love

their Neighbour, to love and not to vex the stranger, they straiten the Commandment of love to fewer then are meant, or the Law of nature requires: But where God commands them to exercise ho∣stility against, and not to spare seven Nations, they extend this to more then are meant: And under the pretence of their being obliged, to abhor, and to oppose seven Nations express'd in Scripture, and for a particular reason, they think themselves al∣lowed to hate nine times seven Nations, 63 of the LXX Nations into which they supposed the World to be divided, from that in Deut. 32. 8.

AND by this time you have a full Discovery of the Jewish Spirit; a labour of some pains, which I might have willingly spared, and not insisted so long upon this Argument; but that I thought it might be of good use (besides the expiaining of several Scriptures by the way) to lay before you the Narrowness and Straitness of the Jewish Spirit, and to engage you, as you would tender the Ho∣nour of Christianity, to beware of this sowre lea∣ven of the Pharisees; as also, that by setting be∣fore you the Unbecomingness and Unloveliness of this temper of Mind, you might be the more enamour'd with, and endeavour after the true Christian Spirit of Love, of a Love more enlarged, into all Kindnesses and Charities to all.

II. THE Spirit of the World is a mean and strait Spirit, a poor contracted Spirit.

The temper and fashion of the men of the World, the men of this earth, (as the Psalmist calls them) is to love those that love them, Matth. 5. 47. If ye love them which love you, &c. And there is no harm in this, to render good for good, to

shew kindness, and pay Love where it is owing (and it is owing to such as have been friendly, and shewed kindness to us.) But here is to be under∣stood 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 only, which is express'd in the following words.

If ye love them [Onely] which love you, is that which our Saviour reproves and forbids, as being an instance of that strait, and low, and contracted Spirit in the men of the World; yea, in the vilest and worst of them; above which he would raise the Spirit of Christians, all his Disciples: He would have their Love enlarged and advanced a∣bove that pitch which the Men of the World (earthly men, who only relish and mind earthly things) attain to.

Publicans, and Sinners, and Heathens, love at this rate; they can love those that love them, those that have been kind to them; but as for others, those whom they account Enemies, those that have provoked and ill-treated them; they are so far from loving them, from doing any good to them, that they meditate revenge, they bear ill-will to them, they plot mischief against them, they desire and contrive their hurt; and if they succeed herein, they rejoice at the calamity they bring upon them. If others revile them, they revile again; if others have injur'd them, they are impatient till they be even with them; and (as it is said in Prov. 4. 16.) they sleep not except they have done mischief, and their sleep is taken away unless they cause some to fall.

It is possible indeed; yea, usual, for Publicans and Sinners, to love in word and in tongue; to pretend fair in looks or words, when as, at the same time, enmity and war is in their hearts, ran∣cour and malice boils within them; when they

flatter with their tongue, their inward part is very wickedness (as it is Ps. 5. 9.) But this falseness and dissimulation in pretending Love and Kindness, when nothing less is meant, is worse then open Hostility and profess'd Enmity: It is but a cover and vizard to a more deeply meditated revenge, and a certainly intended mischief; as it is also an Ar∣gument of a more course and ignoble spirit, a more sneaking temper, to dissemble.

But our Blessed Saviour (in whose spirit and mouth there was no guile) would have his fol∣lowers to love in deed and truth; to love Enemies so; to love them heartily; to be as hearty and real in desiring and endeavouring their good, as the others are in doing evil to them.

And thus to love not only Friends and Bene∣factors, those that have loved us, or are our Bre∣thren; but to love our Enemies, those that are Unthankful, and render evil for good: And to love these, not only in word or appearance, out of a design to do them a mischief more success∣fully; but to love them in truth and reality; to overcome their evil with good: To love at such a rate as this, with a love enlarged in∣to true desires and endeavours for the good of others, those that are contrary to us; this is to do more then Publicans and Sinners do; this is a more Noble, Heroick, and God-like Love; a Love resembling the Divine Love, far exalted above that low, and narrow, and selfish Spirit of the World, and above that vulgar and ordinary sort of Love practis'd by the men of the World.

TO return therefore to those excellent words of our Saviour in Matth. 5. 46.

If ye love them which love you] i. e. If ye love

them onely, If ye shew kindness, and express good will to those onely who have obliged you by kind∣nesses and favours,

What reward have ye?] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or as it is in Luke 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Whàt thank have ye? Both come to one; for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here, and upon the like occasion in Scripture.

Do not even Publicans the same?] Or as it is in Luke, for Sinners do also the same. Publicans, Men of the worst note and Character; and therefore in Scripture, Publicans and Sinners, Publicans and Harlots are joined together.

Christ puts it here by way of Question, What reward have ye? What Reward can ye expect from God? He appeals to their own Consciences; they themselves could not think that the Publicans (Men of so vile a Character) should have a Reward from God: But if ye do but as they do, as they can do; What Reward can ye expect from God for so doing? The very Publicans, the worst of Men, do as much as this; they love those that love them: And if a Christian is to excel and out-do the Scribes and Pharisees, who were deem∣ed the strictest Sect; else no reward, no entrance into God's Kingdom (Ver. 20.) much more then is he to out-do the Publicans and Sinners of the World.

TO the same purpose, and to engage Christi∣ans to a Love enlarged above the Spirit of the World, is that which follows in Matth. 5. 47. And if ye salute (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) your Brethren onely; (Some Greek Copies have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 your Friends onely;) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 What do ye more then others? What extra∣ordinary

what excellent, or eminent thing a∣bove others, do ye? Do not even the Publicans so? (Some Copies read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Do not even the Heathens so?)

By Brethren are here meant, those of your Kin∣dred, or Acquaintance, or those of your own Country and Religion, Fellow-Jews; brethren and kinsmen according to the flesh, as S. Paul calls them, Rom. 9. 3. Or those which have obliged you, done good to you, so in Luke 6. 33.

By Salute (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, If ye Salute) is meant all outward expressions of affection, as by Friendly embracing one another (which was the custom of those Eastern Nations in their meeting) or by courteous Compellations and Friendly askings of their health and wellfare (so the Syriack here) and wishing well to them. Salute it, in Matth. 10. 12. is in Luke 10. 5. Say, Peace be to this house: And so it is as much as If ye be Friendly to —; as our old Translation not unfitly renders the sense, and in Luke 6. 33. If ye do good to —.

What do you more then others? Do not even Pub∣licans so? Or as it is in Luke 6. 33. for Sinners also do even the same. And what 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (to use the word in I Pet. 2. 20.) What Honour, what Glory and Praise is it to do no more in this kind then they? Publicans and Sinners do all this, they can return Civilities and pay kindnesses to such as have been friendly and kind to them. This is no such difficult thing; to love with such a strait and con∣sined affection: It is the common practice of Pub∣licans, and Heathens, and Sinners of the World. This is the way of Love wherein they walk.

BUT there is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a more ex∣cellent way (as the Apostle calls it, I Cor. 12. ult.)

And this more excellent way is the way of an higher and more enlarged Charity; an excellent Description whereof we have in Ch. 13.

It becomes a Christian to do more then others here, as he expects to have more then others here∣after; a full Reward. It becomes him to excel others in what is commendable and praise-worthy, and to out-go them in somewhat they cannot reach to: Otherwise he might have done what he does, and lived according to this rate, had he never heard of Christ, nor been acquainted with the Gospel.

It seems the Life of Christ, (that fairest and highest Pattern and Copy of the best Life) it seems the Precepts of Christ, (the best Rules of the best Life) it seems the Eternal Reward, promis'd in the Gospel, which hath more brought to light Life and Immortality, then all the Philosophy in the World did: It seems that these, and none of these, have had such a prevailing influence and power over him, as to engage and excite him to do more then those others; to do that which is emi∣nent above others; and particularly in this duty of Enlarged Love.

For as for the Life of Christ: His Life (as his Spirit) was a Life of the most Enlarged Benignity and Goodness. He hath done all things well, say they of him, (Mark 7. ult.) who at his diffusive goodness were astonished above measure, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 more then above measure. Jesus of Naza∣reth, who went about doing good, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the short Character S. Peter gives of him in his Sermon to Cornelius, Acts 10. 38.

And for his Precepts and Rules of Love; of Love to Enemies, to those that hate and persecute us; there were never any Precepts or Rules so

full and strictly pressing, as those given by Christ, the Great Lawgiver, Prophet and Teacher sent from God: As never such a Reward, so great Reward, promised, and assured, as the Reward of Eternal Life in the Gospel, which hath brought to light Life and Immortality.

To conclude: It becomes a Christian to be a li∣ving Testimony to this, That Grace doth over∣match Nature The Scripture speaks of the Power of Godliness, of the mighty Spirit and power of Christianity: And is it indeed such a powerful thing? Then it must sweeten the sowre and harsh Spirit; rectify the crooked disposition; cool the hot and passionate Spirit; ennoble the servile, and fix the vain heart; and enlarge the strait and con∣tracted Spirit to a Spirit of Enlarged Love; Love to all, to Enemies; to more then Friends, and Bre∣thren, or those that love us.

BUT now to prevent all mistake, and to re∣move any scruple which may arise upon what hath been said of the Extensiveness and Enlargedness of that Love, which is to be in Christians: We are to consider, that there is a Threefold Love, which we are to deal forth agreeably to the re∣spective Objects thereof.

1.

Of Benevolence, or Good-will.

2.

Of Beneficence, or Bounty.

3.

Of Complacence, Good-liking, or Well-plea∣sedness.

1. As for the Love of Benevolence, or Good-will, this is to be extended to all men; of what rank and condition, or of what quality soever; though

they be never so unlike and contrary to us. All men whatsoever are the objects of this Love, of Love under the manifestation of hearty Good-will, and inward Pity.

And of such Love and Compassion, and the Fruits thereof, Sinners have most need, because they do not truly wish well to themselves, they do not pity and love their own Souls; as on the contrary, of a good man it is said, He loveth his own Soul, and, Doth good to his own Soul (as it is express'd in Prov. 19. ver. 8. and Ch. 11. 17.)

The Sinners of this world, that relish and pur∣sue the forbidden pleasures of the Flesh, or the un∣just gains and advantages of the World; those that mind either filthy Lucre, or filthiness of Flesh or Spirit; that walk after their own ungodly Lusts, walk in the ways of their own Hearts, ānd in the sight of their Eyes, committing Iniquity with greediness; and thus are busy to destroy themselves (as if the Devil were not active enough, who goes about seek∣ing whom he may devour; but they will be active to help forward their own Destruction.) Are not these to be bewailed, and pitied?

These (if any) should be lamented; and thou should'st testify thy Good-will and Compassion to them in mourning over their souls; in discover∣ing to them the danger their souls are in; in sea∣sonably reproving and admonishing them; in af∣fording them thy prayers, thy counsel, and best help for their good.

AND that which doth most strictly oblige, and should powerfully excite us to such a Charity to∣wards the worst of men, is the consideration of Christ's Practice, whose Example is to be transcrib∣ed by us.

For our Saviour Christ manifested this Love of Benevolence and Good-will and Pity towards sinful and unworthy Jerusalem, which was then designing to kill him, and therein expressing its greatest ha∣tred and enmity against him; as it had Kill'd the other Prophets, and stoned those that were sent of God, (Math. 23.) and so the City was become Macellum Prophetarum, and Civitas Sanguinum, the City of bloods, as it's thrice called in Ezekiel.

And (which is another circumstance most re∣markable) when he Rode in Triumph to Jerusa∣lem, such Hosanna's and Gratulations, such Respects and Honours being then performed to him, the meek King of Zion, Prophesied of in Zach. 9. as were never done to David or Solomon, or any the most magnificent King in Israel: In the midst of all these triumphs, these Hosanna's and joyous Accla∣mations, his Heart was melted into all Charity and Compassion to the unworthy and bloody Jerusalem. So we read in Luke 19. 41. That when he was come near the City, as soon as he beheld it, he wept over it. (And here it might have been said, as the Jews said at his weeping upon the sight of Lazarus's Grave, Behold how he loved it) saying (ver. 42.) If thou hadst known, even thou, at least in this thy day, the things that belong unto thy peace.

Never did a bleeding heart express its inward compassion in more pathetical Language, in words more full of Pity and Charity. This form of words seems abrupt, his Sighs and Tears supplied the room of other words, which should have made the Sentence compleat. And indeed, such abrupt forms of Speech are most Pathetical, they are the becoming graces and elegancies of Sorrow: It's the proper Idiom of Grief, thus to express it self in half-Sentences, when the vehemency of the in∣ward

Affection, or a flow of Tears will not suffer the speaker to utter all.

He wept over Jerusalem, because of its Stupidity, and Blindness, and Hardness of Heart; and be∣cause of the utter Destruction and Misery which would therefore follow, about Forty Years after, at which time a strange Stupid hardness did possess them, as Ananus one of their Priests complained, who was weary to live 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as Josephus relates.

Christ had for three Years spoken to the Jews by his Word and Miracles; endeavoured to gain them to the minding of the things of their Peace: And now at this his last Visitation of them, he speaks to them by his Tears as well as his Words, to try whether these would affect them whom it so near∣ly concerned. If thou hadst known (or O that thou hadst known, or knewest, as some render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) at least in this thy day; though hitherto, thou hast not known, but neglected and rejected my Doctrine and Miracles, and the things of thy Peace; yet if now, at least in this thy day, the day spoken of by Zachary, the day of thy Visitation, and that in a way of Mercy and Favour. O that thou would'st discern and believe to the securing of thy own good and welfare.

By this Love of Benevolence, Pity and Good-will, which Christ testified in so remarkable an Instance to Jerusalem, he shewed himself to be the express Image of his Father, the God of Love, and who is Love it self: And the Example of God, is a fur∣ther Engagement to this sort of Enlarged Charity to all.

GOD wishes well, and bears a Good-will to the Souls of men. He is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the truest Lover of

Souls, and wishes better to us then we do to our∣selves, or any Friend to us. We have God's Oath and his affectionate Expostulation in Ezek. 33. 11. As I live, saith the Lord, I have no pleasure in (or, I desire not) the death of the wicked; but that the wicked turn from his way and live. Turn ye, turn ye from your evil ways, for why will ye die, O House of Israel? Why are ye so stupid, so hard of heart, as not to know and consider what concerns you so nearly?

And if these words (and the like in Ch. 18. 32.) be meant of Temporal evil and ruine; and God de∣sires not, nor delights in that which is the lighter and less considerable evil; much less doth he de∣sire, or delight in their Spiritual and Eternal Ruine, and in their Sin, the proper cause thereof.

No, he discovers riches of Goodness, Long-suffer∣ing and Forbearance; and the end of this is to lead us to Repentance. He speaks in a still voice to our Hearts, by the gentle Sollicitations of his Spirit: He speaks to our Consciences in inward rebukes and checks for Sin: He speaks by his Providences, his works of Judgment and Mercy: He speaks by his Word; and by the Ministers thereof doth beseech us to be reconciled to him, and so mind the things of our peace. He, who hath been injur'd and dishonour'd by us; He, who is Almighty, and fears us not, if Enemies; He, who is All-sufficient, and needs us not, if Friends; He seeks unto us, that we be at Peace with him, from whence no Benefit will redound to Him, but to Us.

Thus we have a short View of God's Good-will, and of Christ's Charity. And O, how should the same Free Charity and Good-will shew forth it self in us to others; to the Souls especially of o∣thers!

2. AS for the Love of Beneficence, this is also to be extended to all men. 'Tis not enough to wish well. Bare Benevolence the Philosopher in his Ethicks calls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a lazy, vain and fruit∣less Friendship. As Faith without works is a dead faith, a vain faith, being alone (James 2.) So Love without agreable effects is a cold, dead and vain Love, being alone. To 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Benevolence, then must be added 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Beneficence: And it will be so, where the inward Affection is sincere and real. The same Greek word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Simplicity or Sin∣cerity of Affection, imports also Liberality and Boun∣tifulness, as it is well translated in 2 Cor. 9.

To Wish well, is Friendship in the root, Love in the Springhead: To Do well is Friendship in the fruitful Branches, Love in the Streams. Our doing good therefore, must spread as large as our wishing good; Both must be to all men. This is fitly call'd Humanity, which is to extend as far as Man∣kind, all of Human Race; though evil and un∣thankful; for God's Beneficence is as large.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, said the Philosopher, when he was reproved for giving to a bad man; I consider not his manners (saith he) but his needs; I give it to him as a man, not as a bad man.

BUT here we are to consider, that this Love of Beneficence is not equally to be distributed to all men. The Apostle who commends the Corinthi∣ans for their liberal communicating unto the Saints, and to all men (2 Cor. 9. 13.) and who exhorts the Galatians (Ch. 6. 10.) to do good as they had opportunity, or ability, to all men, yet adds a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, especially unto them who are of the houshold of Faith; Caeteris paribus to them in the first place, or rather then to Heathens; to the believing Christians who

are of Gods Family and Houshold; the greater part of this Love is due to these.

And such a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or especially is observed by God in his Beneficence towards men, who is there∣fore said (1 Tim. 4. 10.) to be the Saviour of all men; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, especially of them that believe, or of the faithful, i. e. of Christians. God by the care of his merciful Providence preserves all his Creatures, is the pre server of man and beast (Ps. 36.) the Saviour of all men, but especially (more parti∣cularly) of Christians and Believers, those of his houshold; to save them from, or support them under their pressures and troubles, when they la∣bour, and suffer reproach, (as in this Verse, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as some Greek Co∣pies read it) and when they hope in the Living God.

And as we are especially to do good to Chri∣stians, those of God's Family, to testify a greater measure and degree of this Love of Beneficence to them then to Heathens and Unbelievers, Cateris paribus: So amongst Christians, those that do most answer that worthy name, that approve themselves most such in all those Graces and Vertues which accomplish and adorn a Christian, they are to have the greater share of our Love; as also those that have been instrumental to our good.

Yea further as to those that are of God's hou∣shold, so to those that are of our own houshold, those that are our kindred and nearly related to us. If any provide not for his own, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and especially for those of his own house, he is worse then an Infidel, 1 Tim. 5. 8.

SOME under the pretence of this place (which by the context appears, rather to command the

care of Children for their Parents, then Parents care in providing for their Children; though that be also so be minded) think that they can never exceed in thoughtfulness, or do too much in provid∣ing for theirs, that so they may not be worse then Infidels: Whereas by this means they become, what they would avoid, Infidels, and worse then In∣fidels, through their unbelief and distrust of God's Providence and Blessing; while they are so solli∣citous and eager about the World, with all their might and art, to scrape still more of the World, to leave them as wealthy as they can, and make them as great as they can; by which means, they more hazard the eternal estate and concerns of their Relations, who are tempted hereby, to live according to the course of a vain and wicked world, tempted to pride and luxury, and the like sins, which not seldom bring them to want and ruine here also. Whereas by a moderate care and decent Provision for them, they might have better secured the welfare of their Souls, and the conti∣nuance of their Houses. And besides, some part of such great abundance, might have been reserved for, and employed upon, pious and charitable uses and occasions (and so their Beneficence would have spread to the Comfort of many, and they might have been as Fathers to the needy, as Job saith of himself.) And some part of such an Estate em∣ploy'd to a more Publick Good, would have been a means to secure that other proportion of Estate, dispos'd to the more particularly related to them: And if it were so, there is a greater ground of hope that God would bless it, and them that enjoy it. Besides, a truer Greatness, a fairer Name, and greater Honour is procured by such diffusive Cha∣rities, that respect the good of many: While they

live they are Loved and Honoured by all, and when they are dead their name is had in everlasting remem∣brance. 'Tis not Absalom's Pillar that he built, nor a stately Mausolaeum, nor magnificent Palaces which men call after their own Names, nor costly Tombs, nor pompous Epitaphs that shall secure the Memory of rich and great men, or Eternize their Names so much, as the devoting of somewhat of their Estates to the service of Religion (whereby the welfare of many Souls is endeavoured) or to other Publick Uses; either for the comfortable being of others that are Aged, or Sick, or Needy, (as in erecting, or better endowing Hospitals, or Alms-houses) or for the training up of those that are young, and rend∣ring them more fit to be useful in the World, (as in founding, or endowing Schools and Colleges) the fruit of which Charities is likely to be for ever.

ONE thing more is to be added, that although this Love of Beneficence, is Caeteris paribus (where circumstances are alike) first, and more especially and in a greater measure to be extended to those of our own House, and are near us, rather then to others that are more removed from us; to Chri∣stians, rather then to Heathens and Infidels; and amongst Christians to those that are such in reality, and in an eminent degree, rather then to Christians in name and profession only; to good men rather then to the evil: Yet it may so fall out that even to Vitious and Unworthy Persons this sort of Love is rather to be extended; and that is upon the exigen∣cy of their present condition, if it be sadly calami∣tous, and their wants are pressing above measure.

3. AS for the Third & Last sort of Love, the Love of Complacence, Good-liking, and Well-pleasedness; This being the most precious sort of Love, is not

to be pour'd out so diffusively as that either of Benevolence or Beneficence; it is not to spread out so large as either of them. We may wish well to all men (even to those that are evil) but we may not delight or take pleasure in all men; but onely in such as are truly good, or at least are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in a hopeful preparation for the Kingdom of God, and not far from it.

Thus did David, as he speaks, Psal. 16. 3— to the Saints that are in the earth (or upon the earth) to the excellent, in whom is all my delight. Where by the way observe, that he calls the Saints or Good Men, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 great men; the word is ren∣dred the Nobles in Judg. 15. 13. Nehem. 3. 5. Jer. 14. 3. It signifies Illustrious and Magnificent and Glorious; Such are the Saints in God's esteem, and in his, as partaking of the Holiness and Image of God, then which nothing doth more ennoble the Soul, and makes it more Honourable and Glo∣rious. In these Saints, good men, and therefore great men, the truly excellent ones, was his delight, all his delight. I will not know a wicked person (saith he, Psal. 101.) not know so as to approve and de∣light in; But I am a companion (saith he, Psal. 119. 63.) of all them that fear thee and keep thy pre∣cepts. With such he loved to associate himself, he delighted to converse with them: And herein David's heart was after God's heart, The Lord taketh pleasure in them that fear him, Psal. 147.

IT is true that our Saviour Christ did converse (while he was upon earth) with all sorts of men, with Jews, Samaritans, and Gentiles, with Publicans and Sinners: Upon which score the Pharisees did twit him more then once, murmuring at his going to the House of Levi or Matthew a Publican, when invited to Dinner there, where there were also

many Publicans and Sinners at Dinner. But this was rather an High Praise and Vertue in Christ, then a thing to be reproved; and shewed the great Benignity of his Spirit, accompanied with a design of doing them good: For where should a Surgeon or Physician be but among the diseased and sick, where there are most that stand in need of their relief? Christ was sent by God upon a merciful design into the world, as the Great Physician to heal the World, to call Sinners to Repentance. The Pharisees were as sick and diseased as others, but they thought themselves righteous, and whole, and not to need this Physician. The Publicans and Sinners were made more sensible of their danger, and their need of him: And he is as ready to cure them; and to this end doth freely converse with them; and if invited by them, or falling into their company, he did not decline them; yea sometimes he would invite himself, as he did to Zacheus's house.

Not that any man is hence to embolden himself to a free and inwardly familiar and delightful fre∣quent converse with Sinners; especially with ob∣durate and hardened Sinners, settled in Sin, and scandalously Wicked. For as Christ was rooted and grounded in the Love of God, and not to be shaken with any tentation from the world; as he was of a perfectly healthful and strong (as well as pure) Constitution of Soul, so that he was not in danger of any hurtful infection or contagion from the worst company: So Christ convers'd with Sin∣ners, not out of Delight and Complacence in such company, but out of Charity and Compassion in order to their Cure, as the great and gracious Phy∣sician of Souls. And if thou wilt imitate him therein, thy conversing with the Sinners of the

world must be out of the same design of Spiritual Charity; in order to the winning of them to Goodness and Vertue, or at least to the restraining and checking of their Sin: It should be accom∣panied with the shewing of thy dislike and detesta∣tion of their wicked courses.

Otherwise there is to be no frequent and fami∣liar and complacential converse with such; espe∣cially when upon thy endeavour to reclaim them they appear obdurate sinners, settled in their wick∣edness, and small hope appears of working any Good upon them.

And though Christ's Love of Good-will was to all, yet his love of Complacence and Good-liking was to his obedient Disciples, his spiritual kindred; according to that passage in Matth. 12. ult. He stretched forth his hand towards his Disciples, and said, Behold my Mother and my Brethren; For who∣soever shall do the will of my Father which is in Hea∣ven, the same is my Brother, and Sister, and Mo∣ther.

AND thus S. Paul, though out of tender Good-will and Compassion to Souls, he was willing to become all things unto all men (yet so as without Sin) that he might by any means save some (2 Cor. 9. 21. and Ch. 10. ult.) Yet those who were truly Saints, were his Joy and Crown, his dearly beloved and longed for, or much desired) so he accounts the Saints at Philippi; whose Faith and Conversation worthy of the Gospel, he remembers with joy and greatest satisfaction, in his Epistle to them. Others had his Good-will, these his Delight and Compla∣cence; these he had in his heart, as he speaks, Ch. 1. 7.

There is to the same purpose a pathetick Ex∣pression of S. Paul concerning the Believing Ro∣mans,

(Ch. 15. 24.) I trust to see you in my journey towards Spain, and to be brought on my way thither, if first I be somewhat filled with you, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with your company. Somewhat filled, or in some sort (so the same words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are rendred Ver. 15.) in some measure be filled, or have satis∣fied my self in the pleasure of having some Com∣munion with you. But the Syriack rendred the Greck 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which Tremelins thus renders, postquam quast odore aroma∣tum perfusus fuero in videndo vos. The Commu∣nion of Holy Souls, the Spiritual Converse of such, how sweet and delightful, how aromatical, more then a bundle of Spices; no sweet Odors so grate∣ful, so refreshing, so delightful as the Society of well-agreeing Souls!

THAT therefore which makes a person an Object most properly capable of this Love of Com∣placence (the most precious sort of Love) is true and real Goodness, the participation of the Divine Nature in Holy Souls, or Divine Beauty shining out in the Spirit and Life of a Christian.

It may be Evidenced thus,

God most High, is the First Fair as the First Good, the First Beauty, Excellency and Perfecti∣on: And consequently nothing can make a Crea∣ture more Lovely, nothing can raise a Soul to more Excellency and Perfection, then the Participation of God, the nearer a Creature comes to resemble God: There is nothing Higher, nothing Better in a Soul, then the Image of God; and there is nothing more precious and dear to God then resembling of him in Righteousness and true Ho∣liness. This is his Delight, and should be ours.

Righteousness and true Holiness (which is the

most Excellent Participation and Image of God) qualifies us for Converse with God, and Angels, and the Spirits of just men made perfect, who would rejoyce in us; as it qualifies us to be the proper Objects of this Love of Complacence in Good Men. Without this, we cannot be of the Houshold of God, nor Fellow-Citizens with the Saints: Without this, we are not in a capacity for the Enjoyments and Delights of Heaven, we should not know what to do in Heaven, how to behave ourselves there, how to consort with the Citizens of the Jerusalem above.