THE Immortality of the Soul, and a future state of Bliss or Misery, according as our acti­ons in the flesh have been good or evil; are the common Notions, the indeleble Opinions, the universal ex­pectation of Mankind. And there­fore a distinct and perfect knowledge of Religion, or of such an Institution of Faith and Manners, as will cer­tainly be accepted of God, procure his favour here, and everlasting bles­sedness in the Life to come, is a mat­ter of the highest concernment to us. [Page 72]No reasonable Man, that believes a future Judgment, with the conse­quent Rewards and Punishments, can find any peace or contentment in his Mind, till by a clear understand­ing of his duty, and a firm resolu­tion to fulfil it, he has founded to himself, a rational hope of a happy life in the other World.

But though the thing it self has been always steddily believed, yet a consistent regular account of this fu­ture Life was never stated; nor the methods by which it might certainly be obtained, which so much concerns us, discovered to the World: till the light of the Gentiles, and the glory of Israel appeared, to give us the knowledge of Salvation.

Even the Jews had no distinct and clear conception of the Life to come. The opinions of the Pharisees them­selves concerning it, (who were the most zealous assertors of it) were very absurd and sensual; insomuch that Josephus compares the heaven of the Phanisees to that of the Greeks, who [Page 73]dream'd of fortunate Islands, reple­nished with all imaginable delights of the Body, quick and more curious appetites, and more perfect objects of satisfaction.

But by the Ministry of our Bles­sed Saviour, Life and Immortality are brought to light, proposed intelligibly, and asserted with Divine Authority. Hence the Pharisees having heard of the Wisdom of our Saviour, that he had put the Sadducees to silence, clea­red the Doctrine of the Resurrection, and was able to answer all the doubts and questions concerning the life to come, sent a Lawyer, from amongst themselves, V. 35. to make an experiment of his Judgment, who enquires of our Saviour, under the style of Master; Which is the great Commandment? Je­sus said unto him, Thou shalt love the Lord thy God, with all thy heart, and with all thy soul, and with all thy mind, and thy neighbour as thy self.

The Text is a general Account of the way and method, whereby we may attain everlasting life; of such [Page 74]a conversation and course of action here, as will procure to us everlast­ing blessedness in the world to come.

And all the Duties, Qualities, and Habits, which are required of us, as conditions of Eternal life, are com­prehended by our Saviour under these Two Heads.

I The first respects our duty towards God: Thou shalt love the Lord thy God, &c.

II The second respects our duty to­wards our Neighbour: Thou shalt love thy Neighbour as thy self.

I I begin with the first of these, which respects our Duty towards God. Thou shalt love the Lord thy God with all thine Heart, and with all thy Soul, and with all thy Mind: This is the first and great Commandment. And in the handling of this copious Argu­ment, I shall confine my thoughts to this following Method.

First, 1 I shall explain the terms, and give you a more general account of the nature of the duty; and the Prin­ciples into which it is resolved.

Secondly, 2 I shall consider the par­ticular parts, the necessary acts and exercises of Love to God. First, With all the Heart, and with all the Soul: And Secondly, With all the Mind.

Thirdly, 3 I shall consider upon what Accounts, the Love of God with all the Heart, and with all the Soul, and with all the Mind, may be said to be the First and Great Commandment.

Fourthly, 4 I shall perswade, and en­courage you to the practice of this duty, and the pursuit of this habit of Love to God, by several motives, cou­ched and implied in this one word, Thou shalt love the Lord thy God.

Fifthly and Lastly, 5 I shall make Ap­plication of the whole.

I begin with the first of these, 1 the Explication of the terms, and the con­sideration of the nature of the duty in the general, and the Principles into which it is resolved: Thou shalt love the Lord thy God. To Love, is to take delight and pleasure in the Object, with a desire of such an enjoyment of it, as the nature of the thing will [Page 76]bear, and Reason will permit; and the causes, or reasons of such Delight and Desire, are only two, (however various the objects, about which they are exercised, may be) namely, an opinion of personal excellency in the object it self, or a sense of kindness, or benefits received from it. These are the onely Principles of Love; these are the onely causes of all the delight and desire in the world, that is voluntary and chosen. Persons, 'tis true, may be, and very frequently are mistaken, in their apprehensions of beauty and goodness, whereby this best, and most agreeable passion of love, is too often exercised upon un­worthy objects, pursued and enjoyed after an unreasonable manner. But notwithstanding that, whether the object be wisely chosen or foolishly, whether the beauty apprehended, be real, or imaginary, wheresoever de­light and desire are, there beauty, or goodness in the object, is, however, apprehended and supposed.

And from this general account of [Page 77]the nature and Principles of Love, we may most firmly establish the no­tion of Love to God. Wherefore then to Love the Lord our God, is so to ap­prehend the excellencies of the Di­vine nature, his absolute perfections in themselves, and his infinite grace, and goodness towards us, as that we most sincerely and heartily admire and adore his Majesty, and earnestly desire the most intimate enjoyment of Him, and the most perfect union with Him, that we are capable of. This is the nature of the Duty in the general.

And the Qualifications with which it ought to be exercised, are three, with all thine Heart, and with all thy Soul, and with all thy Mind.

The Text is taken out of Deut. 6.5. Thou shalt love the Lord thy God with all thine Heart, and with all thy Soul, and with all thy Might. St. Mark, Luke 10.27. and St. Luke express it, with all thy Strength. And because of this indifferent vari­ation of the phrase, and because the same thing is sometimes expressed by [Page 78]one of these phrases only, as with all thy Heart, 1 Sam. 7.3. Sometimes the Heart and Soul without the Mind or Strength, as in the 2 Kings 23.3. Therefore some Expositors consider the Heart, the Soul, and Mind, as words of the same, or of equal sig­nification, accumulated only to press, and inculcate the duty more effectu­ally upon us, but not as a Climax of perfection in the practice of it.

But because we may observe a real and material difference, in the com­mon use and acceptation of the words, expressing the degrees of Intention, and desire, in the acts and operations of the Soul; and because it will very much administer to the just explica­tion of the duty, therefore I shall presume, and with good authority, to consider the Heart, the Soul and Mind, as qualifications of gradual Excellen­cy, as a Scale of Perfection, in the practice and exercise of Love to God.

And first, 1 With all thy Heart: By the Heart, according to the usual sig­nification [Page 79]of that Metaphor, we un­derstand Integrity, Sincerity of affecti­on; Ye have obeyed from the heart, Rom. 6.17. the form of doctrine that was deli­vered you, that is, sincerely, and with­out hypocrisie. And innumerable other places.

Secondly, with all thy Soul, that is, 2 with Understanding and Knowledge; that our Love of God be not only Sincere, but grounded well, proceed­ing from Causes proper and consider­ed; not with Passion only, but with Judgment. The Soul here may be understood of Reason and Discretion, whereby we distinguish of Good and Evil, base and worthy, and to whose determinations the Will, Desires, and instruments of Action are obedient.

Thirdly, with all thy Mind. 3 By the Mind, may be understood the more Spiritual Principle in Man, whereby he feels, and enjoys the truth of such Propositions, as Reason, by comparing one thing with another, shall dis­cover. Reason is, as it were, an Artificial, Mechanical deduction of [Page 80]Conclusions from Premises, but the Mind enjoys them really, by an intire agreement with the Proposition. And upon this account the wicked, in Scripture, are said to be [...], such as are able to collect the truths of Religion, or any other Propositions, by Scholastick inference; but the Pi­ous and Regenerate have an inward sensation of things Intellectual and Divine, and are therefore called [...], to whose Body and Soul, is added Mind or Spirit.

Wherefore then, to Love the Lord thy God with all thy Heart, and with all thy Soul, and with all thy Mind, is sin­cerely to Adore and Delight in God, from a distinct perception, from an in­ward sensation as well of his absolute Perfections in themselves, as of His infinite Bounty and Goodness to­wards us. And thus I have explained the Terms, and stated the Nature of the duty in general.

I proceed, 2 as I proposed, in the se­cond place, to consider the particular parts, the necessary acts and exercises [Page 81]of Love to God, First, with all our Heart, and with all our Soul; Se­condly, with all our Mind.

And First, the particular acts, 1 im­plyed in the Love of God with all the Heart, and with all the Soul, are chiefly these,

First, 1 the Preference of God to all other objects whatsoever. He that loves with Judgment, esteems and values according to weight and mea­sure, according to the degrees of beau­ty, and excellence in the object. As he readily acknowledges whatsoever worth or goodness he any where discerns, so he suffers not his Passion and desire to go before his understan­ding.

But God is a Being that exists of himself, in whom is implied what­soever can be supposed to be, and in whom all being is resolved, as into its proper and most perfect cause. De­fect supposes impotence and controul, but Omnipotence implies the most absolute perfection. Desire of Good when known is necessary. But can [Page 82]any instance of goodness or perfecti­on be hid from his knowledge, or kept from his possession, who is the cause of all things?

Wherefore then, since all perfections are essential to this first and Original Good; one of the necessary acts of Love to such a being is the preference of him to all other Beings whatsoe­ver. If our Love of God be with all the Soul, with judgment and under­standing, then we know that there is none in heaven but God, and none upon earth to be desired in comparison of Him; That he is the fountain of all the imperfect excellencies of all crea­ted Beings; that he is the most con­stant, and the most potent friend and benefactor; who made us by his Power, and sustains us by his Provi­dence, guides us by his Council, assists us by his Spirit; pities our Weakness, pardons our Sins, and is ready, at last, to receive us into Glory. Wheresoever therefore, He is understood, all other objects, ha­bits, and desires, will necessarily fall [Page 83]before him. For whatsoever beauty or goodness may be found in any o­ther object, they are all derived from God, in whom all fullness dwells. That is the first.

2 The Second particular implyed in the Love of God, with all the Heart, and with all the Soul; is a stedfast Faith in whatsoever he reveals. A sincere affection is apt, in its nature, to be­get an unreasonable credulity. It is very difficult to perswade our selves that our friend, whose happiness we know is our greatest pleasure, should abuse our Passion by deceit and guile, to sport or private ends: and there­fore, notwithstanding all the infir­mities of humane Nature, all the in­sincerities which may proceed from wicked dispositions, and violent temptations; yet Love creates an intire and perfect confidence in one another. How much more if our Love of God be with all our Heart and Soul, shall we believe his Word, and rely upon his Promises? because he is Truth it self, and cannot be de­ceived: [Page 84]he is Wisdom it self, and cannot propose or promise at adven­ture; he is Power it self, and can bring into act whatsoever he decrees; He is Goodness it self, and neither can, nor will deceive us. If there­fore our Love of God be sincere, and with understanding, the most intire and perfect confidence in his Word and Promises are necessary. We shall inquire into his Will, study his Laws, submit our apprehensions to his determinations, and stedfastly be­lieve whatsoever he reveals. If there arise among you a Prophet, or a dreamer of dreams, Deut. 13.1, 2, 3. and giveth you a sign or a wonder, and the sign or wonder come to pass, whereof he spake unto thee, saying, go after other gods which thou hast not known, and serve them, thou shalt not hearken to that Prophet, or that dreamer of dreams, for the Lord thy God proveth thee to know whether you love the Lord your God with all your heart, and with all your soul. The adhering firmly to the Word of God, though a Wonder [Page 85]should be wrought in confirmation of a contrary doctrine, is made a test of our Love of God, by God himself. That is the Second.

3 The Third particular implied in the Love of God, with all the heart, and with all the Soul, is such an imitation of the Divine Perfections, as our pre­sent state, and capacity will permit.

Self-love, or a desire of being hap­py and perfect in the kind, is the ne­cessary inclination, or the first prin­ciple of every being. And therefore whatsoever Good or excellence we clearly understand, as essential to, or perfective of our being, or conducible to the ease and convenience of our life, we cannot chuse but desire the possession of it. It is not so properly an act of reason, as an instinct of nature. But if we love the Lord our God with all our Heart and Soul, with sincerity and understanding, we shall discern the beauty, capacity, and perfection of our own nature, in the Qualities and the life of the first, and most perfect of rational Beings; [Page 86]and shall therefore necessarily desire to imitate those Divine vertues which we so adore and love. The abstract­ed essence of God is impossible to be comprehended by a finite understan­ding, but we judge of the Divinity, as of all things else, by effects and o­perations, by his works of Creation and Providence, by his Universal righteousness, wisdom, purity, and goodness, so visible in the government of the World. If we therefore ap­prehend and admire these glorious Attributes of God, we shall endeavour to transcribe his Copy, and model our Souls according to this Exem­plar; because the resolution of the mind, that such a quality is worthy and excellent, includes desire and imi­tation: we shall endeavour to be holy, as God is holy, in all our conversation, that as he is, so we may be in the World, wise in the management of our ends, just in our dealings, merciful to the distressed, ready to forgive our ene­mies, in all things aspiring after the Divine perfections, and setting the [Page 87]Life of God before us, as the Rule of our Conversation: That's the Third.

4 The fourth particular implied in the Love of God with all the Heart, and with all the Soul, is a constant uniform Obedience to his Will.

What a chearful flexibility, what a readiness to do any thing that may be grateful and pleasant to each other, may be observed in the love of equals? If therefore love has such a power, where the authority is precarious on­ly, and by consent; how much more will the Love of God oblige us to the most diligent observance of His will, forasmuch as the love of our Superi­ors includes obedience in its nature. No man can intirely love a Prince, or a Father, that does not approve and obey his Precepts; and therefore St. John defines the Love of God by keeping his Commandments, 1 Joh. 5.3. This is the Love of God, that we keep his Commandments. We cannot add to infinite perfection, we cannot ob­lige Him in any real services, who is already Lord of all; there re­mains [Page 88]therefore no possible testimo­ny of our Love to God, without the resignation of our opinions, desires, and actions to his will. This is all we have to offer: If a man Love me, (says our Saviour) he will keep my words: (Joh. 14.23.) and, he that hath my Commandments and doth them, he it is that loves me.

Would it not be the greatest sole­cism in love, if our friend should pre­scribe us a method of happiness, pro­mise his assistance, assure us of suc­cess, and we should receive it civilly, applaud his judgment, believe all he says, but never proceed to accom­plish the methods he proposes? Hence those who live in disobedience to the Laws of God are said to hate Him: Exod. 20.6.

Indeed, if we have any true con­ceptions of the Divine perfections, which love supposes, we know that God is infinite in wisdom to direct and guide us; infinite in goodness, and will suit his commands to our abili­ties; full of mercy and compassion, [Page 89]and will pity our weakness, and par­don our failings.

If therefore love, wheresoever it is sincere, is apt to create an extrava­gant desire of pleasing the object, even with the utmost hazard, and sometimes by unlawful practices, by humouring vices, flattering deformi­ties, serving the basest ends, any thing indeed that they think may gratifie the person. How much more will the love of God oblige us to the strictest care and observance of His will, because we know that His will is perfect; He can command us no­thing, nor can he be pleased with any thing, that is not truly Good. He cannot be giddy and inconstant, frequish and uncertain, humorsome and hard to be pleased, as imperfect objects are; but He will receive our addresses, and accept our services. He will enable us to obey him, and make the best construction of all our sincere endeavours, and at last com­pleat our love in the everlasting en­joyment of Himself. That's the 4th.

5 The last particular implyed in the Love of God with all the heart and with all the Soul, is the most hearty sorrow whensoever we shall offend him, with an earnest desire to be reconciled.

Whosoever loves, will endeavour to recommend himself, by an obliging deportment, to the good opinion of the object; pursues a kind accep­tance, waits a sutable return, and ex­pects at length the enjoyment of his hopes. If therefore he has given any just occasion of Offence, by omitting what was necessary to be done, or by doing any thing that was contrary to his Pretensions, or inconsistent with his Love, it must needs affect him with indignation against himself, that he should bring his own sincerity in­to question, injure the person, whose happiness is his greatest Joy, retard his progress towards that end he chiefly aims at, and superinduce a Cloud upon that Sun, by whose in­fluence he lives.

Thus also in respect of God, if we love him with Understanding, we [Page 91]cannot but pursue his favour, and most earnestly desire to be loved a­gain; because we know that our Love of God, if it be sincere and pure, will be returned in the most ravi­shing delights: we know that his Love is Life; that it is not an empty Passion, but exerted in the most sub­stantial effects, and happy instances. And therefore that we should have sinned against him, must needs be the most insupportable affliction; because in proportion to the nature of our offence, our chief design of obtaining his favour, and the light of his countenance will be hindred; and all our work, of so great impor­tance, may be to begin again. And as we shall be deeply sensible of our offence, so shall we also be very sol­licitous to be reconciled.

One of the most essential acts of Love, is a desire of the good opinion of the object; nor is any thing more directly contrary to that Passion, than stoutness and indifference. No man can sit down and be satisfied [Page 92]under the displeasure of his friend, till he has acknowledged his offence, dimulced his anger by sutable medi­ations, and all such other acts, as rea­son in his case, will suggest unto him.

Thus as our Love of God will make us very careful to obtain and preserve his favour, so shall we also be extreme­ly solicitous, in case of offences, to be reconciled. If our love of God was ever real, it can never be withdrawn: when once we have understood, and have been warmed with the love of God, it is not possible, in the nature of the thing, that we should ever be reduced to indifference; for the glory of God is immutable, and his Beauty perfect, which where they are under­stood, will of necessity both attract, and continue Desire and Love, as being the only object that can fully delight and satisfie the faculty. Nei­ther is this all, but we know more­over, that we cannot be happy with­out his Love: if He hide his face we are wretched and undone; that Im­partial Justice towards offenders, is [Page 93]as certain an Attribute of God, as Infinite Goodness. Nothing there­fore can discourage us, we shall ne­ver give over our Confessions and Tears, our Vows and Resolutions, and the tender of all such satisfactions as are possible for us to make, till we have reason to hope, that our sins are pardoned, and our persons are again received into his favour.

These are the essential parts, the necessary acts of Love to God, viz. That we prefer Him to all other ob­jects whatsoever, believe his Word, and rely upon his Promises, imitate his Life, and obey his Laws, be deep­ly sorrowful whensoever we offend him, and earnestly endeavour to be reconciled. All these several expres­sions are of the essence of Love, and flow from the nature of the thing.

And so I proceed, as I proposed, 2 in the second place to consider the more perfect exercises of Love to God, with all thy Mind. Thou shalt love the Lord thy God with all thy Mind.

In the explication of the Words, it has been already noted, that the Love of God with all the soul, is such an adoration of God, as proceeds from a sense of the Glories and excellencies of His Being, as they are apprehen­ded by reason, and inferr'd from his Definition, Nature and Operations; but the Love of God with all the mind, is with a more quick, and sensible per­ception of the Divine perfections, with reason improved into a more lively apprehension of the object.

A young Philosopher shall ac­knowledge the benefits of frugality, suppose, or of any other Vertue, and shall be able himself to deduce the advantages of it, by the rules of Lo­gic, and shall believe his deductions to be regular and true. But a man of Age and Experience, besides what reason suggests, from causes to ef­fects, has a sense and feeling of the thing, he is affected with it; it has seized and taken possession of him, he is one with the Notion. Thus Reason infers the Perfections of God, [Page 95]from necessary Principles, the Judg­ment is satisfied, and the Will per­forms such acts, as are sutable and consonant to such opinions and ap­prehensions of the Soul: But he whose knowledge has affected his mind, not only knows, believes, and acts accordingly; but he has also a more quick and sensible perception and enjoyment of the Divine Per­fections, by an inexplicable agree­ment, harmony and delight; he is one with them, ravished and over­come of Desire and Love. And the particular acts implied in the Love of God with all the Mind are chiefly Three.

The first is frequent Meditation, 1 and a due intention of the Mind, upon the beauty and excellencies of the object. This is both an act and a cause of the love of God with all the Mind. Where our affections are fixed, there all our faculties will be employed. Love therefore will pro­voke us to the meditation of God, and Meditation will improve our [Page 96]Knowledge and perfect our Love. For since it is impossible to discover a blemish in absolute perfection, the more we pry into Him, the more of necessity, we shall love him. Who­soever then is affected sensibly, and in his Mind, with the love of God, will separate considerable portions of his time, for the contemplation of the Divine Perfections; He will abstract his mind from sensible things, that it may be purer, and more free, more apt to apprehend, more easily impressed by objects Di­vine and Spiritual. Nothing hin­ders our clearer Knowledge, and more ardent love of God, but the prepossession of our affections, by the beauty and goodness of the World. These we converse with, these we admire and court; but as for the in­finite perfections of God, we be­lieve them, as the Doctrine of the Church, and hope to enjoy them through the merits of Christ, ac­cording to the Tradition of the Fa­thers. We resolve that God is in­comprehensible, [Page 97]as indeed He is: and therefore we never endeavour to find out so much of his beauty, as by a due disposition of Soul, without revelation or ecstasie, we might.

Whereas if our lives were more retired, castigate and sober, our spi­rits would be purer, our minds more quick and vigorous, objects Divine and Spiritual would be more agree­able, more easily felt, and enjoyed by us.

It were easie to consider particu­lars, and show how a due intention of mind upon the attributes of God, will more sensibly affect us. Do we adore Him for so much of his Infi­nite Goodness, as appears at the first view, in the general, or towards our selves? How much more should we be affected, if we look it round, and consider throughly this perfection of the will of God? That God who is Omnipotent, and under no controle, should be bounded in his Will, by the Laws of Goodness, Righteousness [Page 98]and Mercy. That He should vouch­safe to communicate his own likeness, and subject the whole Creation to the use and convenience of Man; that He should love us when we were his enemies, and restore our corrupted nature to its first integri­ty, by the passion of his only Son. That He should still follow us with kindness, wait to be gracious, not easily provoked, longer before He punishes. That his love to Man should be equal, and universal, but managed with the most perfect wis­dom; diffused more warm, and live­ly where it is necessary; withdrawn and eclips'd, as the temper of the subject may require it: and all this, without any cause, or motive from without himself, but it is the pure effort, and energy of his own nature, no sudden passion to beget it, no slight, mistaken injury, no pride or envy to withdraw it, but goodness, sincere and pure, equal and impar­tial, exerted with the most perfect wisdom towards the whole Creati­on, [Page 99]from the beginning of the world, till time shall be no more. O the depth of the riches both of the Wisdom and Goodness of God! These depths, and these riches of his goodness, are not to be understood, but by a due intention of the mind. But whoso­ever thus exerts his Mind, his ut­most self, in the contemplation of God, will love Him with his Mind too, because Desire and Love are always equal to our knowledge. That is the First.

The Second particular implied in the Love of God with all our Mind, 2 is the Highest, and most extreme De­light, in such conversation with Him, and enjoyment of Him, as is sutable to our present state.

Desire of conversation with the object is a necessary act of Love. The nearer we approach it, the more we expect to be pleased; and when once we have attained to an intimate con­versation, then all our previous pas­sion and desire is perfected; We now enjoy the object in continual assuran­ces [Page 100]of mutual affection, we commu­nicate our hopes and fears, our Joys and griefs, we consult, advise, and as­sist each other; and this indeed was the end at first proposed. Thus also in respect of God, wheresoever the Glories of his nature are apprehen­ded, there the humble profession of our Love, the desire of his accep­tance, the discovery of our needs, the opening of our hearts, the im­ploring his assistance, the expression of our passion in Hallelujahs, and Songs of Praise, will follow of ne­cessity. Where these are wanting, there can be no opinion of the Good­ness and Omniscience, of the Wis­dom and Power of God.

But if our love of God be with all the Mind, with a more quick sensa­tion of these perfections, acts of Re­ligion will be our greatest pleasure, our most ravishing Delight: For by these we converse with that invisi­ble Majesty, we adore, receive re­turns and pledges of his love, assu­rances of his favour, and encourage­ment [Page 101]in our choice. That's the Se­cond.

The last particular act implied in the love of God with all the Mind, 3 is a fervent desire of perfect union with Him, and the Everlasting Frui­tion of Him.

Desire of the most intimate uni­on, (according as the object is capa­ble of being enjoyed) is a necessary part of love. And in respect of God, there is no one thing that the Scri­ptures do more plainly assert and in­culcate, than the union of pious Men with God. Good men are said to be joyned, [...], glued to the Lord, and to be one spirit, to dwell in Christ, to put on Christ, to be as closely united as the Vine and branches, as husband and wife, as the foundation and the building, as the Soul and body. Finally, as God, and our blessed Saviour: for so our Saviour prays, Joh 17.21. that those whom thou hast given me may be One, as thou Father art in me, and I in Thee, that they also may be one in us.

May be one in us not essentially, or hypostatically, but in the con­sent of their will, in likeness of dis­position, temper and design; as if they were acted by the same Prin­ciple; and in this, the proper unity of Souls consists. And thus our Sa­viour explains the Unity of Believers with himself, by bringing forth the fruits of righteousness, John 15.15.

Indeed, the effects of this Union, the delights and pleasures which fill the minds of those who are thus united to God, are ineffable, and therefore, according to S. Paul, Eph. 5.32. it is a great mystery.

Whosoever therefore loves the Lord his God with all his mind, with clearer knowledge, and more pure desire, will be impatient of a perfect Ʋnion, of the most full and satisfy­ing fruition of God in Heaven. The more we know of God, the more our Souls will desire him, because he is absolutly perfect, and therefore we are sure to be for ever entertained with fresh discoveries [Page 103]of Beauty and Glory. Enjoyment will inflame our desire, till our Souls shall be wholly resolved into the object. O how despicable will all the World appear, even Lise it self, in comparison of a more perfect participation of the Divine Nature! How earnestly shall we expect, till our Knowledge shall be improved into its utmost capacity, that we may see him face to face! How shall we long for such a compleat enjoyment as shall not be allayed by infirmities and sins, by temptations and despon­dencies, by natural corruptions and impure affections; but continue for ever, vigorous and fruitful, constant and indissoluble!

And as these higher and more per­fect degrees of Knowledge, and de­sire, ought to be pursued as a duty; so they are sometimes bestowed up­on the diligent and sincere, as a re­ward. God is pleased to manifest himself unto them, to raise their desires, and refresh them with returns of his [Page 104]Love, and cause them to drink of the rivers of His pleasure.

But if we never attain to this more spiritual frame; if our minds, through worldly impediments shall never be improved into a distinct and clear perception of the Attributes of God: Yet if our love of God be with competent knowledge, and great sincerity, if it be fruitful in the necessary acts of Imitation, Faith, Obedience, and the rest, it will be rewarded, and made perfect here­after, though it never arrive at the more perfect Knowledge and Desire of God here.

And thus I have considered the particular parts, the necessary acts and exercises of love to God: First, with all thy Heart and with all thy Soul, secondly, with all thy Mind.

And the duty so particularly stated and examined, 3 we may easily discern the reason of that primacy, and pre­cedency, which our Saviour ascribes to this above all the Commands of God, This is the first and great Com­mandment. [Page 105]And this was the Third head of discourse proposed.

It is first in the disposition of God himself. 1 He begins his Instituion of Laws, with, Thou shalt love the Lord thy God with all thy Heart, and with all thy Soul, and with all thy Mind. Deut. 6.5.

It is first in the order of Nature, 2 it is the root, the principle, and reason of all other duties whatsoever.

It is first in respect of the Object, 3 end, or final resolution of the Duty, being chiefly exercised upon the Ma­jesty of God himself.

It is first in respect of Amplitude and Capacity, 4 forasmuch as all the other duties of Religion have a ne­cessary dependance upon it, and re­lation to it.

And the Duty being found so Ho­nourable in its order, 4 so pleasant and agreeable to the humane Nature in it self; my pains in proposing Mo­tives, (which was the Fourth parti­cular) are, I hope, prevented.

The distinct understanding of the Divine Perfections, requiring such intention and purity of Mind, such a concurrence of circumstances, as are competent to very few, therefore our Saviour urges the duty of love to God by an Argument that falls under Sense, and is easily understood of all, that is to say, our Relation to God, Thou shalt love the Lord thy God.

Though God is infinitely perfect, yet he vouchsased to impart his like­ness, and form a relation to himself, that he might exercise his Goodness upon us, and make us happy.

First, 1 in our Creation, in the Dig­nity, Liberty, and Ingenuity of our Nature, acting as God freely, and for the sake of ends, understanding clearly, loving regularly, capable of Arts, Philosophy, Policy, and Reli­gion, and are sure to live for ever.

Secondly, 2 in our Redemption; when we so foolishly desire to be in­dependent; and did, what lay in us, to cast off our Relation to God: then God, that knew our infirmities, [Page 107]pitied our follies, and redeemed us, by the blood of his Son, from the captivity of sin, from our miserable servitude under the Tyranny of our selves, our irregular lusts and pas­sions, and restored us to the rectitude of our Will, to the Love and Obe­dience of himself again.

Thirdly, 3 in His particular Care and Providence; The Government of God is managed by infinite Wis­dom. And though all his benefits are not bestowed upon every man, yet, if we rightly judge, we shall find, they are dispensed with an equal and impartial hand. If one has riches, another has health; if one has exter­nal honour, another has a good re­putation; if one has strength, ano­ther has wit: Every man for the most part, has some particular happiness in his own condition, sufficient to ballance his wants, Thou shalt there­fore love the Lord thy God.

What therefore now remains, Ʋse. but that we resolve to determine our [Page 108]Affections, which are never idle, ne­ver indifferent, upon this most per­fect Object; of whom our opinion shall never vary, our desire shall ne­ver cool, enjoyment never clog; where our reception shall be graci­ous, and our passion encouraged; whose kindness is immutable, and whose Love is Operative: It is Strength in Difficulties, in Hazards Wisdom, in Temptations Victory, in Distress a Refuge, in Fears a Sup­port, in Death everlasting Life: to which of his Mercy may He bring us all, for Jesus Christ his sake the Righteous: To whom with the Fa­ther and the Holy Ghost, be ascribed all Honour, Praise and Obedience, now and for evermore. Amen.

THE Pharisees envying the Fame of our Saviour's Wis­dom, and fearing the success of his doctrine, and the revolt of the Jews, V. 15. took counsel together how they might intangle him in his talk; and resolved upon a Question of State to be propos'd unto him; Is it lawful to pay tribute to Caesar or not? V. 17. To which they knew a direct and posi­tive answer, would either betray him into the high dipleasure of the King, or at least into the hatred of the Po­tent Faction of Herodians. But our Saviour, who knew their thoughts, [Page 110]defeated their malice, by such a pru­dent and inoffensive answer, as nei­ther Party could except against, viz. Render therefore unto Caesar the things that are Caesars, V. 22.and unto God the things that are God's! and when they heard these words, they marvelled, and left him, and went their way; V. 23.and the same day the Sadducees came to him also, who indeed believe no future state at all, but they dissembled their opinion for the present, and pretended to con­sult our Saviour, as if they sincerely desired his Judgment, in a case con­cerning the Resurrection of the dead, but, in truth, with intent to expose the doctrine it self; Namely, if a Woman have seven Husbands upon Earth, V. 28.in the Resurrection whose of the seven shall she be? In answer to which, our Saviour corrects their false and gross opinion of the future life, and shows them their ignorance of the state of the question they pro­posed; For in the Resurrection they neither marry, V. 30.nor are given in marri­age; and thus with the same most [Page 111]perfect wisdom, he astonishes the mul­titude,V. 33, 34.and put the Sadducees to silence too. Last of all, a Lawyer having heard of the wisdom of our Saviour, that he had put the Sadducees to si­lence, and was able to answer all the doubts and Questions concerning the life to come, inquires of our Saviour, under the style of Master, V. 36.Which is the great Commandment? Jesus saith unto him, 37 Thou shalt love the Lord thy God, with all thine heart, and with all thy soul, and with all thy mind.

This is the First and the Great Com­mandment; 38 and the second is like unto it, 39 Thou shalt love thy neighbour as thy self. On these two Commandments hang all the Law and the Prophets. 40

Which words are a general Ac­count of the Way and Method, where­by we may attain everlasting life; of such a conversation and course of action here, as will procure to us everlasting blessedness in the World to come.

And all the duties, qualities, and habits, which are required of us, as [Page 112]conditions of Eternal life, are com­prehended, by our Saviour, under these Two Heads:

I The first respects our duty towards God; Thou shalt love the Lord thy God, &c.

II The second respects our duty to­wards our Neighbour, in the words of my Text: And the second is like unto it, Thou shalt love thy Neighbour as thy self. On these two Command­ments hang all the Law and the Pro­phets.

In the handling of this useful and necessary Argument, I shall confine my Discourse to this following Me­thod:

First, 1 I shall explain the nature of the duty, and consider what is under­stood by loving our Neighbour as our selves.

Secondly, 2 I shall illustrate the beau­ty and necessity of universal love, and urge it upon your practice, by several Arguments, couch'd and im­plied in these words, Thy Neighbor.

Thirdly, 3 I shall represent the like­ness of this command to the former, that of love to God, in several Par­ticulars; and the second is like un­to it.

Fourthly, 4 I shall consider upon what Accounts the Law and the Prophets are said to depend upon these two. On these two Command­ments hang all the Law and the Pro­phets.

Fifthly and Lastly, 5 I shall make Application of the Whole.

I begin with the first of these, I viz. the explication of the duty; what is understood by Loving our Neighbour as our selves? and that I may proceed more clearly, I shall briefly consider these Three Things.

First, 1 Who we are to understand by our Neighbour?

Secondly, 2 What by Loving our Neighbour?

Thirdly, 3 What by Loving our Neighbour as our selves?

And first, by our Neighbour, 1 the object of the duty, we understand [Page 114]the whole Society of humane Kind, every Man that lives. Amongst the Jews indeed, this word was never understood to comprehend the Gen­tiles, but however it was used indif­ferently for any Israelite, as in the Ninth Commandment, Thou shalt not bear false witness against thy Neigh­bour; Exod. 20. and again, Thou shalt not stand against the life of thy Neighbour, Lev. 19.18. that is, of any Jew, though not of any Man, for they hated the Gentiles, and esteemed them accursed.

But under the dispensation of the Gospel, our Charity is inlarged to every individual Person, over the face of the whole Earth; and therefore our Saviour declares expresly, that the good Samaritan was Neighbour to the Jew that was wounded, St. Luke 12.38. And St. Paul reciting this very passage, Rom. 13.8. changes the word Neighbour for that of Ano­ther, a word of the most indefinite signification of any that is used, He that loveth another hath fulfilled the Law, for all duties are comprehen­ded [Page 115]in this saying, namely, V. 9. Thou shalt love thy Neighbour as thy self. This for the object of the duty, our Neighbour, every man.

I proceed, as I proposed, 2 in the second place, to consider the nature of the duty it self; What it is, and when a Man may be said to love his Neighbour?

And forasmuch as all Mankind are made the object of our love, it would be absurd to explain the nature of that love, by such intimate acts of affection and desire, as arise from a chosen friendship, or a near Relation; but our definition of universal Love ought to be very general, that it may be practicable in the utmost, and the true extent thereof, as a duty that reaches to the farthest cor­ners of the Earth, and is exercised upon Persons and Countreys we ne­ver saw or heard of, as well as up­on those with whom we do con­verse.

To love our Neighbour then, or the whole Society of Humane na­ture, [Page 116]wheresoever dispersed and scat­tered about the World, is, sincerely and heartily to desire and wish the happiness of every Man; to be con­tented and pleased that our Brethren should share with us, in all the bles­sings and advantages we are capa­ble of enjoying; to promote our own particular good, with safety and regard to the interest of the whole: In a word, to Love our Neighbour, is to prosecute a publick interest, to consent and assist, with all our hearts, in the mutual good of one another. That is the Se­cond.

I proceed, 3 in the Third Place, to consider what we are to under­stand by Loving our Neighbour as our selves.

To Love our Neighbour is the Du­ty; to love our Neighbour as our selves, is the Rule or measure in the practice of it, or the qualification with vvhich it ought to be exercised. And there cannot surely be a better, or a more easie copy proposed to our [Page 117]Imitation. A Rule that is so streight and perfect in it self, and impossible to be mistaken by us. Self-love is the first, and most evident principle of our being; every man understands and feels the nature of it, how sin­cere and pure it is; how vigorous and strong, how constant and im­moveable. But thus are we en­joyned by our Saviour, to love our Neighbour, even as our selves; with the same most ardent desires, with the same sincere endeavours, to divert impendent evils, and procure all pos­sible good to others, as we would do to our selves. This in general.

More particularly I shall consider the words, [...], as thy self, in a double sense.

First, 1 as obliging us to an intire and perfect Love; that we have a regard to all our Neighbours inte­rests; that we love him in the same extent and latitude that we love our selves.

Secondly, 2 as obliging us to love him after the same manner that we love [Page 118]our selves; to pursue his good with the same affections and dispositions of mind, that we find in our selves, in the prosecution of our own.

First, 1 to Love our Neighbour as our selves, implies a perfect and in­tire affection to all his several in­terests; that we love him in the same extent and latitude that we love our selves.

All our possibilities of happiness are contain'd and comprehended in these four particulars, viz. our Soul, our Life, our Estate and Reputation. Every man has a tender respect for these; it is the business of our Lives, and the object of our Reason, to be­come as happy in all these several ca­pacities, as we can; no man chuses folly or iniquity, disgrace or poverty, diseases or death, simply, and un­der the proper notion of them; but, according to our measure of know­ledge, and the opinion that we have of things, we endeavour to avoid them as evil, and procure the good that is contrary thereunto. Where­fore [Page 119]then to love our Neighbour as our selves, according to this interpreta­tion of the words, is to desire his good, as we do our own, in all his several capacities; to be really plea­sed with his happiness in any of his interests, and ready to assist him ac­cording to our power.

First, in the interest of his Soul; 1 a man of universal Charity, envyes no mans parts or Vertue; but is de­lighted with the Image of God wheresoever he discerns it, with the rays of Wisdom and Righteousness which are scattered amongst men. He is troubled for the wickedness of the wicked, passionately sensible of the horrid consequences of their proceedings; his eyes, with David, run down with tears, because men keep not the Law of God. He is ready to communicate his Knowledge, to give his Counsel, to instruct the ignorant, to recal the erring, to reprove the foolish, [...], as S. Paul says of himself, Not seeking [Page 120]his own profit, but the profit of many, that they may be saved.

To love our Neighbour as our selves, 2 implies a regard to his Life, his Estate and Property. A man of universal Charity is not only just to all men, [...]. Thes. 4.6 not defrauding or oppressing his Neighbour in any matter. Neither is he indifferent only to his Neigh­bours interest, doing no unhandsom thing to any man, but he positively seeks and studies his Neighbours weal. He rejoyceth at any opportunity of doing kindnesses to men, he receives and addresses the complaints of the Oppressed, visits the Sick, cloaths the Naked, feeds the Hungry, he is ready to distribute, Rom. 12.and is given to ho­spitality. According to S. Paul's de­scription of a Charitable man, 1 Cor. 13. (to which we shall have a parti­cular respect, in our present disquisi­tion.) v. 5. [...], Charity seeks not his own, is not circumscribed within the narrow compass of his own advantage; is not frozen into dry sterility, but fruitful and aboun­ding [Page 121]in acts of Mercy and Benefi­cence. He considers himself, as a member of the one Society of hu­mane Nature; and therefore, as a partner with all the World, he pro­secutes a publick interest, is glad of the prosperity of those above him, obliging, by all the arts of Civility, and handsome conversation, to those on a level with him, ready to sup­port the weak, and assist the needy.

And as he is kind to all, so he is not easily provoked into displeasure against any man. He is not quick and forward to discern the injuries and ingratitude of brutish people; he is not apt to aggravate, but ex­cuse a fault; he is ready to believe that it proceeded of mistake, of rash­ness or inadvertency, rather than of malice or evil will. For so says the Apostle, [...], v. 4. Love is of a gentle, easie disposition, be­lieveth, hopeth all things, [...], he is not pre­sently in a flame or feaver, but re­sents an injury with a calm and [Page 122]steddy mind, and studies no revenge; for Charity will cover the multitude of sins. Pro. 10 12. Pet. 4.8.

Thirdly, 3 To love our Neighbour as our selves, implies a regard to his Fame and Reputation. A good name is better than life it self, says Solomon. We prefer it to all other interests whatsoever, by the instincts of our very Nature. No man can endure to be represented ill, because it is the parent of contempt and neglect, which of all other things is the most abhorr'd. And therefore a man of universal Charity, will be tender of his Neighbours Credit. He hearti­ly wishes that all men would behave themselves as they ought to do, and live with decency, and honour in the World. Charity rejoyceth not in the wickedness of the wicked, but re­joyceth in the truth, that is, in the upright conversation of men; so Grotius upon the place.

He is more ready to discern the vertues and excellencies of others, [Page 123]than his own. He chearfully ac­knowledges worth, and allows suf­ficient praise wheresoever it is due. He puts the best interpretation upon any action that the nature of the thing will bear. He judgeth no man till he understands the course of his Conversation, nor any parti­cular action, till he knows the cir­cumstances and affections of it. (Affectus tuus imponit nomen operi tuo, as S. Ambrose speaks de offic.) He follows the rule of Epictetus, [...], Ench. does any man drink much wine? say not that he drinks to a de­bauch, but, simply, that he uses to drink much; because the same action may proceed from a good, as well as from an evil cause. He that strikes ano­ther, (as Simplicius in his Exposition of the place) may do him good, and he that feeds him may be his enemy: He that steals, as the case may be, may do no ill, and he that relieves another may do unjustly. And therefore a cha­ritable man is ever slow, and sparing [Page 124]of his censures, [...], he hopeth all things, and is willing to believe the best.

His Ears are shut to idle tales, and evil reflections upon any man; or if he is forced to hear them, he endea­vours to stifle the report, and clear the imputation, that, if it be pos­sible, it may stop with him. He is troubled for so much of it as he finds to be true; and with an angry coun­tenance, he drives away the back biters tongue (saith Solomon) as the North wind driveth away rain. Pro. 25.23 And thus by covering a transgression he seeketh love, Prov. 17.9.

Fourthly and Lastly, 4 As the re­sult of all these instances of univer­sal Charity; a man that is really a friend to all, will be courteous and easie, gentle and civil in his outward conversation and deportment.

Haughtiness, or elation of mind, proceeds from an undue account, a distinct unreasonable opinion of our selves above our Neighbours. And [Page 125]all morose and supercilious conversa­tion, are the effects of conceitedness and pride, of discontent and jea­lousie, that we are not valued accor­ding to the price we have set upon our selves. But a man that is frank and ingenuous, that loves his Neigh­bour as himself, treats and uses every man with the chearfulness and civi­lity of a friend. His own desires and expectations from his betters, are the measure of his deportment to­wards those below him.

He then that loves his Neighbour as himself, will be easie of access, courteous and sincere in speech, civil and obliging in all his conversation with him. Since he is a friend to all, he will not ruffle, provoke, or dis­courage any man; [...], Charity is benign, yielding and complaisant, knows no supercilium, [...], he is not full of himself, V. 4. he is not puffed up.

This is, to love our Neighbour as our selves, as we understand it of loving him in all the several instances [Page 126]wherein we love our selves; com­prehended chiefly under his Soul, his Life, his Estate and Reputa­tion.

But, 2 Secondly, the Duty, Thou shalt love thy Neighbour as thy self, not only obliges us to have a true re­spect to all his interests, but to love him also after the same manner, that we love our selves; to pursue his good, with the same affections, and dispositions of mind, which we find in our selves in the prosecution of our own.

It is always to be supposed that the Rule or Exemplar is more excel­lent than the Copy. The love of a Man to himself is so unmixt and pure, the unity so perfect, that it is not possible he should confer it up­on another in the same degree, un­less he could really and naturally u­nite him to himself.

Thus God Almighty is proposed to us, the most imperfect of rational Beings, as the Pattern of our Ver­tue, [Page 127] Be ye Holy as God is Holy, 1 Pet. 1.24. says St. Peter: Be ye perfect as your Hea­venly Father is perfect, St. Matt. 5. ult. But in these, and several other pla­ces, we must not understand the Particle [...], as denoting an exact I­dentity, but only that our Principle be sincere, our vertue true, though far inferiour in degree.

Wherefore in our present case, the qualification of the duty, as thy self, though it may not import an equa­lity of love, which is impossible; yet, at least, it signifies that we love our Neighbour with the same kind of affections, and dispositions of mind, with which we love our selves: and therefore Erasmus expounds the words by perinde ac teipsum, in like manner as thou lovest thy self.

First, 1 With the greatest Tender­ness and Sense; every Man is affe­cted intimately with his own affairs, he feels every motion that concerns them, because he knows he must [Page 128]enjoy, or endure the event of his designs. And thus we are enjoyn'd to love our Neighbour, as our selves; Not only to do him no hurt in any interest, neither yet to do him ser­vice only; but to be inwardly mo­ved and affected with his case; that we be Men of Bowels, 1 Pet. 1.22. apt to be wrought into pity, compassion, and desire to do him good, into Joy and delight at any prosperous e­vent.

Secondly, 2 We love and pursue our own particular happiness with solicitude and diligence. Our sen­sible apprehension, and innate de­sire of good, provoke and encou­rage our most earnest endeavours, (according to our knowledge) to promote it. No Man is indifferent and cold in his own pursuits. We think no pains too great, we leave no stone unturn'd, we grudge no present self-denial, in the prosecuti­on of our own designs. Thus also thou shalt love thy Neighbour even [Page 129]as thy self, with fervency of af­fection, with a Zeal for his Good. It is not a tender expression, a friendly wish, an unwilling word, a cold essay, that fulfils the duty; but a chearful service, ready moti­ons, effectual assistances: that we be patient to hear, and willing to understand and be concern'd, in a case that is worthy of us: that we lay it to our heart, and put it for­ward, according to discretion, by our counsel, our friend, our person, our purse, as the occasion may re­quire, for thus we love our selves with passion and solicitude.

Thirdly, With constancy, 3 and everlasting affection. Self-love can never abate or cool; every Man pursues what he thinks to be good, to the last: it is a natural principle, an essential property of our Being, which can never be extinguished. But thus are we obliged to love our Neighbour, even as our selves, all the days of our life. This duty of [Page 130]universal love is never perfected. It is not enough that we have been useful and beneficial in some parti­cular instance: but we must never stop, never contract our selves, ne­ver imagine that we have paid this debt of universal Charity; but so long as we have ability and oppor­tunity, so long as we have objects before us, that is, so long as we live, we must dilate and expatiate our selves to the benefit of our Neigh­bour; for Thou shalt love him as thy self; as well in all the several in­stances wherein thou lovest thy self, as with the same affections and dis­positions of thy mind; with ten­derness and passion, with fervency and Zeal, with steddiness and con­stancy.

And thus, as briefly as I could, I have explained the duty of uni­versal Love; and by comparing the temper of our Souls, and the course of our conversation, with the rules and measures I have now laid down, we may know infallibly, whether we [Page 131]are endowed with this grace of Cha­rity, or no; whether we love our neighbour as our selves.

Are we pleased with the practice of Vertue, or any worthy quality, wheresoever we discern it? or ra­ther are not the infirmities, nay, the debaucheries of Men, our de­light and sport?

Do we govern our desires and aimes by the rules of equity and love? Do we use no tricks, no mines, no unhandsome arts, to cir­cumvent another?

Are we content that every Man should prosper and be happy? Are we ready for every good work? Do the Loins of the poor bless us, Job 31.20.are they warmed with the fleeces of our wool? Job 31.20.22.22. Do we govern our Authority over inferiour Men with Justice? Do we not trouble our own flesh? Prov. 11.17. Do we not rob the poor, because he is poor, and oppress the afflicted in the gate?

May it not be said of us, as Solo­mon complains, (Eccles. 4.1.) On [Page 132]the side of the oppressor there was po­wer, but the oppressed had no Comfor­ter.

Are we willing to discern, and praise the vertues of our Neighbour, and to hide his faults?

Can we chearfully hear the Com­mendation of another, and not em­base the Character by some malici­ous insinuation?

Does not our Soul desire evil, Pro. 21.10.and does our neighbour find any favour in our eyes?

Are we civil and ingenuous in our Carriage towards all? Are we meek and approachable, sincere and plain, gentle and easie to be intrea­ted?

Are we never weary of well do­ing, never discouraged by our own mistakes in objects, by the tricks and deceits that may, sometimes, be put upon us, by the ingratitude of those we have obliged; or the disappoint­ments of those from whom we had expectation; by the errours that a Zealous Charity may run into, or [Page 133]the censures of unworthy Men, to which it may sometimes be exposed? Do we centre in a sense of Duty, and the sincerity of our principle and design, resolving never to look back or faint, but persevere in a steddy course of universal Charity to the end? This is to love thy neighbour as thy self.

And so I proceed, as I proposed, 2 in the second place, to perswade you to the practice of this duty of uni­versal Charity, by certain motives and encouragements, couched and implied in these words, Thy neigh­bour.

We are obliged to prosecute a publick interest, to be kind and com­passionate to all, because we are neigh­bours; and that implies,

First, The Necessity of the thing: 1 To love our neighbour as our selves, is our real Interest, because of our Co­habitation and necessary converse with one another.

No affection or property of humane nature is more evident, than a dispo­sition to Society.

Our innate impresses of natural Affection, Goodness and Compassi­on; our passions of Desire and Love, our abilities of inventing useful Art, our faculty of Speech, which is pe­culiar to Man, and what only serves the purposes of Society, do all sup­pose it: and the impotence and in­ability of man, in a loose and sepa­rate state, to perfect his capacities, to satisfie his natural desires, nay, to support and defend his life, demon­strate it.

But without an hearty consent in the mutual good of one another, without policy and a publick interest, Society would be dangerous and use­less, black and uncomfortable soli­tude our only refuge, [...]. Reason, without Good­ness, is mischievous subtlety, and would prove the greatest instrument of evil in the World. The fierceness of the Leopard, and the strength of the Lyon, would not be so dreadful as the understanding of Rational Nature devoid of Justice. Every [Page 135]man would be against his Brother, our life would be a state of war, a continual hostility. Here an attempt by force, there by subtlety and cir­cumvention, every where distrust and fears, guards and preparations of defence.

So that according to the Principles of our Nature, and the design of our Being, we are one Society, one in­terest, one common happiness is a­mongst us all.

And no man that separates him­self from the Community, and pro­poseth with himself, to stand on his own legs, and acquire whatsoever pleases him, by any means, without respect to others, can ever prosper or be safe; because he can never hope to be endured. Every man has a ten­der respect for his Life, his Honour, and his Interest, which, whensoe­ver they are forcibly invaded, will provoke him to retaliate the injury. No man can expect with reason, to be treated more civilly himself, than he treats his neighbour. Such a con­ceit [Page 136]is Vanity, there is no foundation for such a deference in Nature: but he raises the whole Society against himself; and how he should acquit himself in such an unequal combat, is not easie to imagine. And there­fore, Qui se amat, hunc, & alios sic amare, Epist. 6. Lips. in Loc. (says Seneca) nec sibi sed toti genitum se credere mundo. He that loves himself will love his neighbour, and consider himself as born for the be­nefit of the World. He that hates his brother, says S. John, (1 Ep. 2.11.) walks in darkness, but he that loves his brother abideth in the light. The Meta­phor of light and darkness, signifies the knowledge, or ignorance, of our interest: the selfish man is as wretched as those who are blind, or travel in the dark, exposed to grie­vous evils, dangerous precipices, sharp and rugged ways, But he that loveth his brother abideth in the light; acts wisely, proceeds with confi­dence and good success, lives safely and securely, [...], there is no danger of his stumbling, [Page 137]of his offending others, or being him­self offended.

The Second motive to universal Love and Charity, 2 couch'd and im­plyed in these words, thy Neighbour, is the propriety in, and the relation that we have to one another. He is thy Neighbour.

All Mankind are of the same ex­traction and original; sons of the same God. Ʋno patre conditi, unâ matre tanquam fratres uterini editi, as the Father speaks (S. Ambrose) stamped with the same Divine Image, equally inspirited with the breath of God. The meanest man in the world agrees with him that is the greatest, in that that is truly Great and Noble in him, his Reason and Understanding.

Wherefore then, since we are all children of the same Family, and, which is more, professors of the same most holy Faith, Citizens with the Saints, of the houshold of Faith, (Eph. 2.19.) Nay farther, since our union [Page 138]is more intimate, and we are members one of another, (Eph. 4.25.) we ought to love as brethren; to sym­pathize as parts of the same body, to be easily touch'd with a sense of each others evils, forasmuch as the case of our Neighbour is, in a moral sense, our own; and we are stupid, if we neglect it. There is something of our selves in every man; the same Divine Principle inlivens us, the same blood runs in all our veins: We have therefore a propriety, a real in­terest in one another. So that to love thy Neighbour is indeed to love thy self. That is the second.

Thirdly, 3 From the necessity of a publick spirit in order to our Hap­piness, and from the Relation that we stand in to our Neighbour, arises another motive to universal Chari­ty, namely, the beauty, the harmo­ny, and the pleasure of the thing. Whatsoever actions necessarily tend to the good of man, and are agree­able to the Laws and impressions of [Page 139]humane Nature, must of necessity be full of ease and pleasure. The Soul exults, and enjoys her self, in the practice of them, as her proper acts and operations. As, on the o­ther hand, an irrational course of proceeding is unnatural, and there­fore a violence to our frame and con­stitution, as poyson or the sharpest pains are to the body.

But to love our Neighbour as our selves, is not so properly a rational act, a thing that is fit to be done, as, Reason it self, our essential dif­ference, our very form.

To pursue the satisfaction of na­turai desires by strength, by craft, or by any means, is the property of Beings meerly sensitive. But there is no other notion of humane Nature, than that of making a distinction of actions; nor of Rational Ends, but Good; nor of Good, but publick In­terest. And therefore universal Love, or a regard to others, as well as to our selves, is the perfection of our Being. For let our distinctions, [Page 140]otherwise, be never so many, or so great, yet if our Will by nature, be unbounded, there is no Essential dif­ference between us and Brutes. Hence Love, according to St. John, is the very definition of God him­self, who is the standard of Ratio­nal perfection: 1 Joh. 4.8. Beloved, Let us love one another, for God is Love.

How easie then would all Men be in this their most Divine and per­fect state? What a confidence would Love create, what delight, what trust, what assurance, what a free and chearful intercourse? No Man would be diffident of his Neighbour, as averse to his interest, or cross him as an enemy; but we should enjoy the unvaluable blessings of society with ease and peace.

But a Man of a shrivell'd, narrow spirit, that is wholly resolved into himself, proceeds against universal Law and Right; Rows against the stream, with difficulty and fear, with perplexity and danger: he cannot [Page 141]live alone, and yet he can never be sure of the good will of those with whom he must converse: he is al­ways practising hypocrisie, and must accomplish himself with arts of dis­guise, and tricks of deceit, that un­discern'd, which is impossible, he may deceive the World. He is un­der a perpetual constraint in the management of his conversation, for fear he should be betrayed into that shame, confusion and hazard, which attend the detection of base designs, and which they deserve, who de­part from this Royal Law, of Love thy Neighbour as thy self: a Law which in the practice of it would put a new face upon the World, would banish gnawing cares and angry fears, and give sincerity and chearfulness to every countenance. There could be no misery amongst Men. We should all be happy in one another, and anticipate that con­cord, harmony, and love, which are supposed to constitute the joys of Heaven.

And thus I have explain'd the du­ty of universal Love, and conside­red the beauty and necessity there­of, from the words, Thy Neighbour. Thou shalt love thy neighbour as thy self.

It now remains that I should re­present the likeness of this Com­mand, 3 to the former, that of Love to God, and the second is like unto it, Thou shalt love thy Neighbour as thy self.

First, 1 In the nature of the duty, they both oblige us to the same of­fice of Love.

Secondly, 2 In extent and ampli­tude; they are both comprehensive duties, the former containing all the severals of the first, the latter of the second Table.

Thirdly, 3 In that they suppose, and are predicated of each other. He that loveth God will love his Bro­ther also, 1 Joh. 4.20. As Philo truly says of moral vertues in the gene­ral, they follow and are linked to­gether.

As also, Lastly, 4 I should have con­sidered, both the construction, and the reason of this expression, On these two Commandments hang all the Law and the Prophets.

[...], They consent and agree with these. St. Paul interprets the word by [...], Rom. 13.9. If there be any other Commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thy self. This is the end, the scope, and the design of the Law and the Prophets. All the Precepts of the Jewish, and the Christian Re­ligion have their ground and exi­stence in these two, and into these they are finally resolved; out of these universals, flow all the parti­culars of both Religions.

And therefore for a Conclusion of the whole, I shall only pray to God, Ʋse. that he would affect our minds with a sense of his goodness to us, who has given us a Religion so easie to be learn'd and understood.

If we heartily believe the Being of a God, we cannot but desire his favour; and to such as these, no blessing can be compared with a clear revelation, without distinct and certain knowledge of our duty; because we then are free from anxi­ous fears, and doubts about the na­ture of Religion; We aim at a steddy end, without the mazes, and uncertain wandrings of Imaginati­on. We run within the lines, the ground is set out, and the Goal is before our eyes. Our whole in­tention may be taken up in ac­complishing our minds with the love of God and Man; the rode to happiness is plain and easie. This is the Law and the Prophets.

And O! that we could be per­swaded to lay aside all false opini­ons of Religion; and believe our Saviour, and accept him upon his own conditions: that we would pursue the favour of God and ever­lasting happiness in the way of [Page 145]universal Charity. For, believe it, no Faith, no Creed, no Church-Communion, no outward Sancti­mony, no external Piety, without the Love of God, and Man, will a­vail us any thing in the Day of Judgment; No, though we should be honoured with the power of working Miracles; and should cast out Devils in the Name of Christ, yet unless we cloath the Naked, visit the Sick, assist whom we may, and pity all, we shall surely be shut out, with, Depart from me, I know ye not: Matt. 7. ult.

Let us therefore be perswaded, since so much depends upon it, to set our selves industriously upon the practice of these Duties, that we may procure to our selves univer­sal love and peace; the good will of God and Man in this present life, and everlasting Glory in the World to come.

To which, God of his mercy [Page 146]bring us all, for Jesus Christ his sake the Righteous, to whom with the Father and the Holy Ghost be all Honour, Glory, Praise, and Love, now and for evermore. Amen.

TO gratifie the present passion or desire by fraud, by force, or by any means whatsoever, without respect to right or wrong, to good or evil, is the essential diffe­rence of irrational brutal Nature. But to look before us, to act for the sake of ends; to do, or to forbear, as the event and consequence of the thing shall appear to be good or evil to us; is the distinction, the proper­ty, indeed, the definition of reason­able creatures. But because the rea­sonable faculty in man (who is the most imperfect in the kind) is ob­scur'd and prejudic'd, by the unac­countable [Page 148]union of the Soul and Body, in our present state; there­fore God, who is Wisdom it self, has at several times, but at last, and espe­cially by his Son, in that most per­fect institution of Reason, as well as of Religion, contain'd in his holy Gospel, assisted our weakness, clear'd our notions; drawn out and set on work those eternal principles of Truth and Goodness, which may be undiscern'd, but can never be sepa­rated from our own minds.

And amongst all the excellent rules of Wisdom and Practice therein con­tained, there is none of so high, so exalted a nature as the love of Ene­mies; for this alone is proposed un­der the style and character of Divine Perfection. Be ye therefore perfect as your father which is in heaven is per­fect, S. Matth. 5. ult. A Precept which, through the prejudice of our passion, and the depth of its reason, is not easily understood, hardly re­ceived, more hardly practised; yet [Page 149]in truth it is every way our interest, as well as an indispensable duty, and therefore if thine enemy hunger, V. 20,feed him; if he thirst, give him drink, for in so doing thou shalt heap coals of fire upon his head. Be not overcome of evil, 21 but overcome evil with good.

The Judaizing Christians, Eus. l. 2. c. 12. Meg. Eccles. His. Cent. 1. l. 2. c. 5. and the Gnosticks, had extremely per­verted the Christian Religion, by asserting the obligation of the Cere­monial Law, the lawfulness of a dissembled Apostasie, and a liberty of indulging any Lust or Vice we shall be addicted to. Now to hinder the spreading of these pernicious Doctrines, and to assert the Truth and Purity of the Christian Religion, against those false and spurious ac­counts, which they had given of it, S. Paul insinuates, is his chief de­sign in this his Epistle to the Romans, Ch. 1.16.

And First, 1 he shews that the Ce­remonial Law was but a type or [Page 150]shadow of a more perfect instituti­on of Religion, which in after time should be established: Ch. 2.

That that time is now accom­plish'd, 2 and the Ceremonial Law a­bolished; and that therefore we are now obliged to those more perfect and substantial duties, which were signified and represented under the Types and Figures of the Law: Ch. 8.

Finally, 3 That Christianity con­sists in the reformation of our lives, in rectifying the evil dispositions of our Souls, in conforming our affe­ctions, desires, and actions, to the most pure and perfect Laws there­of.

And therefore, as the use of the whole Discourse, I beseech you Bre­thren, by the mercies of God, Ch. 12.1. That ye present your bodies, all your bodily corrupt affections and desires, a Living Sacrifice, a whole [Page 151]burnt-offering to God; That ye in­tirely resign your selves, and suffer your Religion to have its last design and end upon you: V. 2. And be not con­formed to this World, (for so the A­postle proceeds to particulars) But be ye transform'd by the renewing of your minds; with fervent Piety and Devotion towards God, V. 11. with sincere and universal Charity to­wards Men, extending even to the love of Enemies, in the words of my Text, For if thine enemy hunger, feed him; if he thirst, give him drink, &c. Be not overcome of evil, but o­vercome evil with good. These words are a Precept of universal obligati­on, which concerns our behaviour, under injuries received, Be not over­come of evil; and our deportment to wards those who injure us: but over­come evil with good.

And first, 1 we are instructed how to behave our selves under injuries received, Be not overcome of evil. We [Page 152]are not obliged to a Stoical insensi­bility; To destroy our Passions is no perfection, but a debility, and sick­ness of the mind: but to command them, to keep them within their bounds, to exercise them upon pro­per Objects, and to a just degree, is the honour of a Man, and the duty of a Christian. The Com­mand it self, Be not overcome of e­vil, supposes, and allows a sense of the injury, but obliges us to govern our resentments by the rules of rea­son; to mold our spirits into a tem­per of meekness; kindness, and con­descension; that we may be then most pleasant to our selves, when we stand in the greatest need of counsel and advice; that no provo­cation may be able to discompose our minds, or transport us into fre­quish, indecent words, or actions, much less into meditations of Re­venge: But that we receive the in­jury with Patience, consider it se­dately, construe it fairly, excuse it [Page 153]ingenuously, or if the malice be too plain to be hid, then to refer the Judgment of your cause to God: Be not overcome of evil. But over­come evil with good. In the former clause, [...], Be not overcome of evil, is understood of the injury re­ceived; but evil in the latter clause, overcome evil with good, has respect to the injurious person. Conquer your enemy by kindness; bring him to confession of his baseness, to repentance, to offers of satis­faction, to the very same submissi­on, even from his heart, which you would propose to your self to force him to, if you could conquer, and disarm him in the open Field. If thine enemy hunger, feed him; if he thirst, give him drink, for in so doing thou shalt heap coals of fire upon his head; be not overcome of evil, but overcome evil with good. And thus much for the Explication of the du­ty, and the sense of the words: By which we may see, that it has no [Page 154]relation at all to Government, or the punishment of Offenders against the peace of the publick; Nor to the resentments of Princes, or the Wars and Peace of Nations. Nor lastly, to the defence of our Persons, our lives and fortunes, against the assaults and out-rages of wicked men. These are Considerations of another nature, with which our present argument is not in the least concern'd. But the Duty of the Text concerns the moderation of our Passions, under any opprobrious words, or ill designs, which have been spoke, or form'd against us: and obliges us to forbear revenge; to seek no private, illegal satisfaction for any such injury received; that we do not therefore become his ene­my, because he seems to be ours; that we harbour no ill will, ill wish­es, or ill designs against him, but endeavour to reconcile him to a state of amity and friendship, by a readi­ness to oblige and serve him. Be [Page 155]not overcome of evil, but overcome evil with good.

And for the clearer illustration of this most perfect Precept of our Re­ligion, I shall briefly consider these Four Things.

First, 1 The indispensible Obligation of the Duty, by the express Command of God.

Secondly, 2 The fitness and necessity of the thing considered in it self.

Thirdly, 3 The rewards and benefits, which will accompany the practice of it.

Fourthly, and Lastly, 4 The possibi­lity of performing it.

And first of all, This Duty, 1 That we be not overcome of evil, but over­come evil with good, is indispensably required.

It is not to be understood as a Council of perfection, as a glorious [Page 156]unattainable temper, which we are not obliged to pursue; but it is a positive Duty, an express Com­mand, in which we are no more at liberty, than in any other precept of our Religion. S. Paul designedly in this, and the following Chapters, collects and repeats the principal duties of Christianity, V. 2. or what is that good and acceptable and perfect will of God. And amongst the rest he men­tions the love of enemies: V. 20. and upon this he insists and stays for se­veral Verses, as being a duty more unwillingly received, and inforces at last, in the words of my Text, Be not overcome of evil, but overcome evil with good. And our Saviour himself, in the 5. of S. Matth. pro­poses and urges, the love of our ene­mies, after the same manner, and under the same form, as he does the rest of his precepts, without any dis­pensation or indulgence whatsoever, v. 44. But I say unto you, love your enemies.

Indeed there is no one duty of our Religion more strictly enjoined, more frequently inculcated, or press'd by a greater variety of cogent argu­ments, than that before us.

The very Spirit of Christianity is meekness, and mutual condescen­tion; Col. 3.8. and therefore we are obliged to put away all anger, wrath and ma­lice; to suffer all things, to be kind,Jam. 1.19to think no evil: 1 Cor. 13.5to be patient towards all men, to render to no man evil for evil, or railing for railing, 1 Pet. 3 9but contrariwise blessing. To put on as the elect of God, Col. 3.12bowels of mercy, kindness, humbleness of mind; meekness, long-suffering, for­bearing one another,Eph. 4.31forgiving one ano­ther; if any man have a quarrel against any, even as God for Christ's sake hath forgiven us. And all this is inforced upon us, by the terrible sanction of God's everlasting anger towards us: For if ye forgive not men their trespas­ses, neither will your heavenly father forgive you, S. Matth. 6.15. ‘No­thing, says S. Chrysostom, is more [Page 158]odious to God, than a man that is thirsty of revenge;Hom. 27. [...]n Genes.the mischief of this sin is such, that it deprives a man of the benefit of God's mercy, and will not suffer it to have any place upon him.’

And thus we see, that to restrain our Passion, to be meek in Spirit, slow of resentment, dead to revenge, easie to forgive, and ready to oblige an enemy, is an indispensable duty of our Religion.

If it be objected, that our Saviour seems to curse the Cities of Caper­naum, Chorazin, and Bethsaida, be­cause they withstood his doctrine, S. Matth. 11. Wo unto you Chorazin, wo unto Bethsaida, and thou Capernaum, which art exalted unto heaven, shalt be brought down to hell. Or that S. Paul cursed Alexander upon a private per­sonal injury offer'd to himself, in his Second Epistle to Tim. 4.14. the Lord reward him according to his works. Or that the most holy Saints have taken a liberty of imprecating evil upon their enemies, Psal. 109. They [Page 159]compassed me about with words of hatred, they rewarded me evil for good, and hatred for my good will: let his days be few, and let another take his office: let his children be fatherless, and his wife a widow; let his children be vagabonds and beg their bread, let the extortioner consume all that he has: as he loved cursing, so let it come upon him.

If the practice, I say, of our Savi­our, and of those holy Saints, seem contrary to the precepts of love your enemies, bless them that curse you, do good to them that hate you. S. Augu­stine's resolution of that question is sufficient, ‘who observes how com­mon it is in Scripture, to foretel the event of future evils, under the form of an imprecation. So that all such places as I have now re­cited, are to be understood, not as the wishes of the speaker, but as Prophecies of what will certainly come upon them. And as for that of S. Paul, He observes that he says [Page 160]not reddat, let the Lord, but reddet dominus,’ the Lord will reward him for it. There is therefore no indul­gence to be found, no dispensation allowed; it is positively required, That we be not overcome of evil, but overcome evil with good.

And indeed, 2 if it be well consi­dered, there is nothing more fit and reasonable in it self; and this was the second head of discourse pro­posed.

As the benefits of cohabitation and Society are great, so has it also this inevitable inconvenience, that amongst so many persons, of diffe­rent humors, diverse interests, and various designs; Justice and Ho­nesty will be violated, private and open injuries will be offered; there are always some that will be ready to build their reputation, or fortune, upon the ruine of other men. Even common Conversation cannot be so [Page 161]cautiously maintain'd, so discreetly manag'd, but disgusts and piques will often happen. It is impossible then but offences will come. The Air will as soon be fixed, and the Sea reduced to rest; as humane Con­versation should be altogether free from occasions of offence. Either therefore we must learn this lesson of meekness, and mutual condescen­tion, or prepare our selves for a con­tinual state of war.

If we can neither hide our resent­ments prudently, nor bear them pa­tiently, we may lay aside all hope of living peaceably in the World. Our whole life will be spent in vindicating our real, or supposed injuries one upon another. Every man would be against his Neighbour, till, in time, that kind would be destroyed. So that if we were not obliged to re­strain our Passion, and pass over in­juries by the Laws of our Religion; the very necessities of our Nature and Being, would direct us to it. And [Page 162]therefore, a wise man, says Solomon, deferreth his anger, it is his glory to pass over a transgression, Prov. 19.11.

Indeed Revenge is the most un­reasonable thing in the World. It is contrary to all the principles of Justice and equity, that any man (where it may possibly be avoid­ed) should be Party, Witness, Judge, and Executioner in his own Cause. Every man is partial to himself; and we are then most weak and unfit to judge, when we are ruffled and provoked: that little stock of Rea­son that we are masters of, is apt to be overborn by the Violence of Passion. Even Jupiter himself, though he might dart his favourable rays of his own accord, yet he could not send out his Thunderbolts, with­out the consent and Counsel of the gods. Indeed, the imperfection of the humane nature is such, that it is not fit to be trusted with a liberty of re­venging injuries at discretion. Such a power can never be proper, never [Page 163]safe, but in the hands of God, Rom. 12.19. whose vengeance is, and to whom it belongs to repay: Who is infinite in know­ledge, and cannot be mistaken in a circumstance; who is infinitely just and good, and therefore loves and pities the offender. That is the Se­cond.

And as the return of good for evil is indispensibly required, 3 as it is fit and reasonable in it self, so shall it also be rewarded with Victory and Ho­nour. And this was the third Head of Discourse proposed.

The very Command it self, That we overcome evil with good, is an un­questionable security to us, that by returning good for evil, we shall surely conquer, and subdue the In­jurer.

So that the reward of meekness, or a patient suffering of injuries, is not only that general peace of Con­science, and tranquillity of mind, which accompany the practice of all [Page 164]Vertue, and which will especially arise from the submission of our will to God, in this most difficult in­stance, so contrary to our own cor­rupt desires: nor is it onely that great reward in Heaven, which our Saviour has promised to those who patiently bear reproach, St. Matt. 5. which changes the injury into a Crown, Hom. 16. ad 1 Cor. 6.and makes us like to God, as St. Chry­sostom observes.

But the benefit of Patience, and the Reward of returning good for evil, is present and more immedi­ate; all that is designed or hoped for by revenge, will more proba­bly, and far more effectually be obtained, by meekness and forbear­ance.

What is it that we propose to our selves by revenge? Is it the Vindication of our honour, that we may teach the Aggressor how much he was mistaken in his Man? that we may be known hereafter to be Men of spirit? and procure to our [Page 165]selves respect, or fear at least? or, is it the reparation of the Injury su­stained; and the prevention of the like attempts hereafter, by return­ing a greater load of evil upon the injurer, than he had brought on us? Why, both these ends of honour and satisfaction, will be more com­modiously attained by courtesie and kindness, than by deep resentments and revenge.

For suppose you have success, sup­pose you subdue your enemy, ex­pose him, afflict him, bring him on his knees; yet if the account be fairly adjusted, you will find your self as far from any real satisfaction now, as you was before; because it cost you more than it was worth. You say, says Seneca, de Ira, Lib. 1.you cannot bear an injury; it is false: He that can bear anger, can bear an injury. There cannot be a greater torment to one's self, than a thirst of Revenge. What tumult and confusion does it raise in our minds? what horrid ap­prehensions, [Page 166]what impatience of de­sire, what a perfect discontent, till our end be accomplisht? How is a Man unmann'd, and forsaken of himself, that is under the power of this unreasonable passion? How do the thoughts of the Person disorder him? How is he struck at the sight of him? his Eyes distorted, his Vi­sage changed, his Joynts infeebled, as if he were acted by an evil spi­rit? He that nourishes a desire of re­venge, Hom 41. in Act. Apost. says St. Chrysostom, carries a Lictor always about him, to scourge and lash him, a glowing fire to tor­ment him, that will never suffer his Soul to rest. So true is that of St. Ambrose, Offic. Li. 1.Vincitur ab inimico qui se vindicat, non vincit. He is subdued and conquered, that revenges him­self upon his adversary. So that, upon the matter, there is no sub­stantial satisfaction to be hoped for by revenge; Nor indeed any Ho­nour, Esteem, or true Reputation to be gained thereby.

All that we propose by Revenge, is to approve our selves to be Men of tenderness and resolution, that we expect to be used with caution and civility; that we are no vile, or abject persons, no proper subjects of derision and contempt: and this, it may be, you may make good.

But, did not the Violence of your Passion, did not your Resentment, with all your practice upon it, dis­honour and expose you more, than the Conquest of your Enemy could do you Credit?

Is any thing so contemptible as a Man in passion? St. Chrysostom (as well as Seneca) compares him to a mad Man. The symptoms, says he, of madness and anger are the same: a bold and threatning countenance, restless and involuntary motions, change of colour, deep and frequent sighs are the signs of madness; and Heat of blood, Redness of face, trem­bling Lips, gnashing Teeth, Convul­sive Joynts, abrupt and stammering [Page 168]Speech,Sen. de Irâ L. 1. C. 1.with an horrid ugly Visage, are the symptoms and effects of anger. And therefore he concludes, that it is hard to say, whether anger be a Vice more detestable, or more de­form'd.

If therefore, whilst a Man asserts his courage, he exposes his Wisdom, it may easily be resolved, what right, upon the matter, he has done to his honour.

But after all, the success is doubt­ful, the design may be detected, the Revenge prevented, the enemy more insolent, injuries repeated, and your Honour more exposed: so that the study of Revenge is very uncertain in the event; or if it succeeds, the satisfaction that it brings, is as dear, as it is imperfect.

But by meekness, bearing patient­ly, and returning good for evil, we shall attain our ends upon our ene­my, more easily, more certainly, and with better reputation. For Patience under an injury received, [Page 169]lessens the evil of it to ones self. The evil of an injury consists in our sense, and apprehension of it; but if we are not affected by it, it loses its edge and force upon us. Resent­ment certainly inflames, but never cures the Wound: it aggravates the pain, and afflicts us more than the injury it self. If we sit down with patience, says Tertullian, We are not hurt; and if we are not hurt, there is then no occasion of Revenge.

Besides, as patience prevents the evil of an injury to ones self, so is it also a great and a real revenge upon our enemy: His design is to dis­compose and vex us, to irritate and provoke us; but if we contemn and slight his essays, his end is frustrated, and he is the greatest sufferer, in that he cannot move us. Son. The Anvil suffers nothing by the heavy blows that are laid upon it, but the hand of him that strikes is benum'd and strain'd.

This then is certainly the noblest, as well as the strictest satisfaction we can take; this is the surest proof that we are men of honour. To bluster and be dreadful, is no per­fection or commendation in any Being; perfect motions are easie and familiar, but whirlwinds and earth­quakes are therefore dreadful, be­cause they are unnatural. Steddi­ness, immobility, not to be affected by any thing without it self, are in­stances of perfection. The higher and more perfect Regions are un­disturbed, free from tumults, clouds and tempests. They are the infe­riour Regions, that are affected by every vapour.

He then is the brave and gallant Man, that despises an injury, and scorns to submit to an affront. Quem injuria non incurvat. But to study Revenge, is to complain and sink un­der a wound: it is at the best, but a refuge of shame, and the sanctuary of a doubtful reputation. Nor is it [Page 171]honourable only in it self, strictly and rationally considered; but our enemy shall understand it so; He shall as really submit himself, be as effectually subdued, by the return of good for evil, as if we had intire­ly subjected him by force: for so says the Apostle in the Verse before my Text; if thine enemy hunger, V. 20.feed him; if he thirst give him drink: for in so doing, thou shalt heap coals of fire upon his head. By such an un­expected kindness, we shall work upon him, mollifie and melt him into Repentance, submission, and desires of an everlasting friendship. By Revenge a quarrel is prolonged; but Patience, and the return of good for evil, are apt to work upon the roughest temper. The sweetness and gentleness of the humane Na­ture are lost and hid, for a time, un­der a cloud of Passion and Anger; but by yielding to it, by giving room, we shall dissipate the vapour, and the man will return to himself again.

And thus it appears that the pra­ctice of Meekness, Patience, and forgiving Injuries, how difficult so­ever it may seem to persons under the prejudice of false opinions, and the power of evil habits, is never­theless our interest and our honour, as well as an indispensable duty: so true is that of Solomon, He that is slow to anger, Pro. 14.29.16.32.is of great understanding. And again, He that is slow to wrath is better than the mighty; and he that rules his spirit, than he that takes a City. That is the Third.

4 And if to overcome our enemy by kindness be commanded of God, if it be reasonable in it self, if it be truly great and noble; if it be rewarded with Victory and Honour, it cannot be doubted, but, Fourthly and Lastly, it is possible to be performed.

'Tis true, our mind is under great disadvantages in our present state, and therefore we can never hope to [Page 173]attain the perfection of any Vertue; but we are as free in respect of our irascible passions, as we are in the rest: We are no more driven or ne­cessitated in this, than in any other of the powers and faculties of our Souls; and therefore undoubtedly we may restrain this passion, in a good degree, if we are not want­ing to our selves. Our passions are subject naturally, by the design and order of our frame; and therefore it cannot be so difficult, as it is ap­prehended, to oblige them to their proper places. They are the ser­vants of our Understandings, and although it is impossible, indeed unnecessary, to destroy them, be­cause our Passions and our Reason, though they are really distinct, yet they are never to be separated. To resolve of an object that it is evil, and to detest and hate it, are acts of the mind, form'd, of necessity, to­gether. Yet if we be careful we may maintain the precedency and [Page 174]authority of our reason, for in this con­sists that Dominion over our selves, our choice, and actions, which give us the denomination of reasonable creatures.

The truth of it is, we are apt to indulge and nourish this Passion of Anger, we are willing to believe that it becomes us to be tender and sensible, fierce and implacable; to slight the most valuable thing, even Life it self, and sacrifice it to a pun­ctilio of mistaken Honour. And now that we have cherished this Passion for many years, exercised our selves continually in it, yielded to all the extravagancies of it; now we hope to excuse our selves, by pleading the impossibility of restrain­ing it. Difficult indeed we have made it to our selves, but the diffi­culty is superinduced and adventi­tious; and therefore still, if we would take the pains to master our Spirit, as perhaps we have done to [Page 175]elate and exalt it, we may be suc­cessful in a good degree. Resoluti­on, says Seneca, upon the like occa­sion, will pass over all impediments. No affections of the mind are so fierce and obstinate, Sen. de Ira, Lib. 1. so much them­selves, but they may be tamed by Discipline. Reason duly exercised, will conquer any passion. In our present case, Let a Man but consi­der, till his mind be affected with the evil, and unreasonableness of Revenge, and he will be quickly able to forbear it.

Let him that is tempted to anger, say, (it is St. Chrysostom's advice.) What can I do to you, 4 Hom. in John. c. 1.both my tongue and my hands are tied up by another; and this would be matter of Phi­losophy, a temper to them both.

Let him meditate on his own in­firmities, and abate a little, of that too high opinion, which perhaps he may have of himself.

Let him remember how unguar­ded his own behaviour many time may be; how much he may stand in need of forgiveness himself.

Let him consider, that no Man is invincible, that he may meet with those that are as obstinate and wil­ful as himself. And when once these causes, namely, Pride, Self-will, and Humour are removed, we shall return of course to the Le­nity and Goodness of the humane nature: a great many injuries will vanish into nothing; Great ones will appear indifferent, and the greatest may be easily supported.

Finally, Let us set before us the Examples of great and holy Men, who when their enemies have been under their power, when they might have taken their utmost revenge up­on them, have pass'd over all their injuries and affronts with neglect [Page 177]and pity. And thus we may en­courage our selves by the experi­ence and success of others, as well as by the reason of the thing. Time would fail me to tell of Joseph, Da­vid, Job, the Publican, St. Stephen, and the rest, whose stories are re­corded in the Holy Scripture; it is enough, Heb. 12.1. that we look unto Jesus the author and finisher of our faith, who for the joy that was set before him, endured the Cross, despised the shame; and prayed for those who insulted over him, and slew him, Father, forgive them, for they know not what they do. If you say, says Saint Augustine, How shall I ever hope to do as our Lord has done? Consider where he did it, on the Cross, T. 10. 2da. fer. in Rog. Serm. 1.where he acted alto­gether as a man, and proposed himself to our imitation.

And now, I hope, upon the strength of so many considerable Motives, we may be all perswaded, at least, to attempt the mastery of [Page 178]our selves. The end is so conside­rable, and the means so reasonable and likely to attain it, that our best endeavours will be both justified, and rewarded. It may be difficult at first, to change a habit, that is riveted by long indulgence; but per­tinacity and time will overcome it. Nature delights and hastens to throw off all obstructions; and when once we have made a little way, we shall then proceed, secundo flumine, and be over-joyed at the recovery of our primitive, our pro­per disposition.

Besides, the ready assistances of God, who will facilitate our diffi­culties, assist us by his Wisdom, sup­port us by his Power, and refresh us by the irradiations of his Love, till the Victory be obtained: and we, at last, triumph in that most Perfect and Eternal state of Bliss, which is prepared for those, who by patient continuance in well doing, Rom. 2.seek for Glory and Immortality.

To which, of his mercy, may he bring us all, for Jesus Christ his sake, the Righteous; To whom, with the Father, and the blessed Spirit, be ascribed all Honour, Glo­ry, Praise, Dominion and Obedi­ence, now and for ever.