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Matth. xxii. 37, 38, 39. Jesus said unto him, Thou shalt love the Lord thy God with all thine heart,Matthew xxii. 37, 38, 39. jesus said unto him, Thou shalt love the Lord thy God with all thine heart,
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and with all thy soul, and with all thy mind. This is the first and great Commandment.
and with all thy soul, and with all thy mind. This is the First and great Commandment.
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And the second is like unto it, Thou shalt love thy neighbour as thy self.
And the second is like unto it, Thou shalt love thy neighbour as thy self.
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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;
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;
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are the common Notions, the indeleble Opinions, the universal expectation of Mankind.
Are the Common Notions, the indelible Opinions, the universal expectation of Mankind.
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And therefore a distinct and perfect knowledge of Religion, or of such an Institution of Faith and Manners,
And Therefore a distinct and perfect knowledge of Religion, or of such an Institution of Faith and Manners,
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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.
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.
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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,
No reasonable Man, that believes a future Judgement, with the consequent Rewards and Punishments, can find any peace or contentment in his Mind, till by a clear understanding of his duty,
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and a firm resolution to fulfil it, he has founded to himself, a rational hope of a happy life in the other World.
and a firm resolution to fulfil it, he has founded to himself, a rational hope of a happy life in the other World.
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But though the thing it self has been always steddily believed, yet a consistent regular account of this future Life was never stated;
But though the thing it self has been always steadily believed, yet a consistent regular account of this future Life was never stated;
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nor the methods by which it might certainly be obtained, which so much concerns us, discovered to the World:
nor the methods by which it might Certainly be obtained, which so much concerns us, discovered to the World:
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till the light of the Gentiles, and the glory of Israel appeared, to give us the knowledge of Salvation.
till the Light of the Gentiles, and the glory of Israel appeared, to give us the knowledge of Salvation.
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Even the Jews had no distinct and clear conception of the Life to come.
Even the jews had no distinct and clear conception of the Life to come.
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The opinions of the Pharisees themselves concerning it, (who were the most zealous assertors of it) were very absurd and sensual;
The opinions of the Pharisees themselves Concerning it, (who were the most zealous assertors of it) were very absurd and sensual;
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insomuch that Josephus compares the heaven of the Phanisees to that of the Greeks, who dream'd of fortunate Islands, replenished with all imaginable delights of the Body, quick and more curious appetites,
insomuch that Josephus compares the heaven of the Phanisees to that of the Greeks, who dreamed of fortunate Islands, replenished with all imaginable delights of the Body, quick and more curious appetites,
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and more perfect objects of satisfaction.
and more perfect objects of satisfaction.
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But by the Ministry of our Blessed Saviour, Life and Immortality are brought to light, proposed intelligibly, and asserted with Divine Authority.
But by the Ministry of our Blessed Saviour, Life and Immortality Are brought to Light, proposed intelligibly, and asserted with Divine authority.
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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,
Hence the Pharisees having herd of the Wisdom of our Saviour, that he had put the Sadducees to silence, cleared the Doctrine of the Resurrection,
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and was able to answer all the doubts and questions concerning the life to come, sent a Lawyer, from amongst themselves, 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 was able to answer all the doubts and questions Concerning the life to come, sent a Lawyer, from among themselves, to make an experiment of his Judgement, 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,
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and with all thy soul, and with all thy mind, and thy neighbour as thy self. and with all thy soul, and with all thy mind, and thy neighbour as thy self.
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The Text is a general Account of the way and method, whereby we may attain everlasting life;
The Text is a general Account of the Way and method, whereby we may attain everlasting life;
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of such a conversation and course of action here, as will procure to us everlasting blessedness in the world to come.
of such a Conversation and course of actium Here, as will procure to us everlasting blessedness in the world to come.
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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.
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.
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The first respects our duty towards God: Thou shalt love the Lord thy God, &c. The second respects our duty towards our Neighbour:
The First respects our duty towards God: Thou shalt love the Lord thy God, etc. The second respects our duty towards our Neighbour:
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Thou shalt love thy Neighbour as thy self. I begin with the first of these, which respects our Duty towards God.Thou shalt love thy Neighbour as thy self. I begin with the First of these, which respects our Duty towards God.
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Thou shalt love the Lord thy God with all thine Heart, and with all thy Soul, and with all thy Mind: Thou shalt love the Lord thy God with all thine Heart, and with all thy Soul, and with all thy Mind:
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This is the first and great Commandment. This is the First and great Commandment.
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And in the handling of this copious Argument, I shall confine my thoughts to this following Method.
And in the handling of this copious Argument, I shall confine my thoughts to this following Method.
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First, I shall explain the terms, and give you a more general account of the nature of the duty;
First, I shall explain the terms, and give you a more general account of the nature of the duty;
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and the Principles into which it is resolved.
and the Principles into which it is resolved.
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Secondly, 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:
Secondly, 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:
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And Secondly, With all the Mind. Thirdly, I shall consider upon what Accounts, the Love of God with all the Heart,
And Secondly, With all the Mind. Thirdly, I shall Consider upon what Accounts, the Love of God with all the Heart,
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and with all the Soul, and with all the Mind, may be said to be the First and Great Commandment. and with all the Soul, and with all the Mind, may be said to be the First and Great Commandment.
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Fourthly, 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.
Fourthly, I shall persuade, 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.
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Fifthly and Lastly, I shall make Application of the whole.
Fifthly and Lastly, I shall make Application of the Whole.
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I begin with the first of these, the Explication of the terms, and the consideration of the nature of the duty in the general,
I begin with the First of these, the Explication of the terms, and the consideration of the nature of the duty in the general,
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and the Principles into which it is resolved: Thou shalt love the Lord thy God.
and the Principles into which it is resolved: Thou shalt love the Lord thy God.
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To Love, is to take delight and pleasure in the Object, with a desire of such an enjoyment of it,
To Love, is to take delight and pleasure in the Object, with a desire of such an enjoyment of it,
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as the nature of the thing will bear, and Reason will permit;
as the nature of the thing will bear, and Reason will permit;
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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,
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,
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an opinion of personal excellency in the object it self, or a sense of kindness, or benefits received from it.
an opinion of personal excellency in the Object it self, or a sense of kindness, or benefits received from it.
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These are the onely Principles of Love;
These Are the only Principles of Love;
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these are the onely causes of all the delight and desire in the world, that is voluntary and chosen.
these Are the only Causes of all the delight and desire in the world, that is voluntary and chosen.
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Persons, 'tis true, may be, and very frequently are mistaken, in their apprehensions of beauty and goodness, whereby this best,
Persons, it's true, may be, and very frequently Are mistaken, in their apprehensions of beauty and Goodness, whereby this best,
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and most agreeable passion of love, is too often exercised upon unworthy objects, pursued and enjoyed after an unreasonable manner.
and most agreeable passion of love, is too often exercised upon unworthy objects, pursued and enjoyed After an unreasonable manner.
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But notwithstanding that, whether the object be wisely chosen or foolishly, whether the beauty apprehended, be real,
But notwithstanding that, whither the Object be wisely chosen or foolishly, whither the beauty apprehended, be real,
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or imaginary, wheresoever delight and desire are, there beauty, or goodness in the object, is, however, apprehended and supposed.
or imaginary, wheresoever delight and desire Are, there beauty, or Goodness in the Object, is, however, apprehended and supposed.
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And from this general account of the nature and Principles of Love, we may most firmly establish the notion of Love to God.
And from this general account of the nature and Principles of Love, we may most firmly establish the notion of Love to God.
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Wherefore then to Love the Lord our God, is so to apprehend the excellencies of the Divine nature, his absolute perfections in themselves,
Wherefore then to Love the Lord our God, is so to apprehend the excellencies of the Divine nature, his absolute perfections in themselves,
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and his infinite grace, and goodness towards us, as that we most sincerely and heartily admire and adore his Majesty,
and his infinite grace, and Goodness towards us, as that we most sincerely and heartily admire and adore his Majesty,
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and earnestly desire the most intimate enjoyment of Him, and the most perfect union with Him, that we are capable of.
and earnestly desire the most intimate enjoyment of Him, and the most perfect Union with Him, that we Are capable of.
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This is the nature of the Duty in the general.
This is the nature of the Duty in the general.
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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.
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.
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The Text is taken out of Deut. 6.5.
The Text is taken out of Deuteronomy 6.5.
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Thou shalt love the Lord thy God with all thine Heart, and with all thy Soul, and with all thy Might. Thou shalt love the Lord thy God with all thine Heart, and with all thy Soul, and with all thy Might.
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St. Mark, and St. Luke express it, with all thy Strength. And because of this indifferent variation of the phrase,
Saint Mark, and Saint Lycia express it, with all thy Strength. And Because of this indifferent variation of the phrase,
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and because the same thing is sometimes expressed by 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.
and Because the same thing is sometime expressed by one of these phrases only, as with all thy Heart, 1 Sam. 7.3. Sometime the Heart and Soul without the Mind or Strength, as in the 2 Kings 23.3.
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Therefore some Expositors consider the Heart, the Soul, and Mind, as words of the same,
Therefore Some Expositors Consider the Heart, the Soul, and Mind, as words of the same,
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or of equal signification, accumulated only to press, and inculcate the duty more effectually upon us,
or of equal signification, accumulated only to press, and inculcate the duty more effectually upon us,
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but not as a Climax of perfection in the practice of it.
but not as a Climax of perfection in the practice of it.
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But because we may observe a real and material difference, in the common use and acceptation of the words, expressing the degrees of Intention,
But Because we may observe a real and material difference, in the Common use and acceptation of the words, expressing the Degrees of Intention,
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and desire, in the acts and operations of the Soul;
and desire, in the acts and operations of the Soul;
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and because it will very much administer to the just explication of the duty, therefore I shall presume,
and Because it will very much administer to the just explication of the duty, Therefore I shall presume,
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and with good authority, to consider the Heart, the Soul and Mind, as qualifications of gradual Excellency,
and with good Authority, to Consider the Heart, the Soul and Mind, as qualifications of gradual Excellency,
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as a Scale of Perfection, in the practice and exercise of Love to God.
as a Scale of Perfection, in the practice and exercise of Love to God.
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And first, With all thy Heart: By the Heart, according to the usual signification of that Metaphor, we understand Integrity, Sincerity of affection;
And First, With all thy Heart: By the Heart, according to the usual signification of that Metaphor, we understand Integrity, Sincerity of affection;
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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.You have obeyed from the heart, Rom. 6.17. the from of Doctrine that was Delivered you, that is, sincerely, and without hypocrisy. And innumerable other places.
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Secondly, with all thy Soul, that is, with Understanding and Knowledge;
Secondly, with all thy Soul, that is, with Understanding and Knowledge;
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that our Love of God be not only Sincere, but grounded well, proceeding from Causes proper and considered;
that our Love of God be not only Sincere, but grounded well, proceeding from Causes proper and considered;
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not with Passion only, but with Judgment.
not with Passion only, but with Judgement.
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The Soul here may be understood of Reason and Discretion, whereby we distinguish of Good and Evil, base and worthy,
The Soul Here may be understood of Reason and Discretion, whereby we distinguish of Good and Evil, base and worthy,
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and to whose determinations the Will, Desires, and instruments of Action are obedient.
and to whose determinations the Will, Desires, and Instruments of Actium Are obedient.
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Thirdly, with all thy Mind. By the Mind, may be understood the more Spiritual Principle in Man, whereby he feels,
Thirdly, with all thy Mind. By the Mind, may be understood the more Spiritual Principle in Man, whereby he feels,
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and enjoys the truth of such Propositions, as Reason, by comparing one thing with another, shall discover.
and enjoys the truth of such Propositions, as Reason, by comparing one thing with Another, shall discover.
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Reason is, as it were, an Artificial, Mechanical deduction of Conclusions from Premises, but the Mind enjoys them really, by an intire agreement with the Proposition.
Reason is, as it were, an Artificial, Mechanical deduction of Conclusions from Premises, but the Mind enjoys them really, by an entire agreement with the Proposition.
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And upon this account the wicked, in Scripture, are said to be NONLATINALPHABET, such as are able to collect the truths of Religion,
And upon this account the wicked, in Scripture, Are said to be, such as Are able to collect the truths of Religion,
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or any other Propositions, by Scholastick inference;
or any other Propositions, by Scholastic Inference;
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but the Pious and Regenerate have an inward sensation of things Intellectual and Divine, and are therefore called NONLATINALPHABET, to whose Body and Soul, is added Mind or Spirit.
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.
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Wherefore then, to Love the Lord thy God with all thy Heart, and with all thy Soul,
Wherefore then, to Love the Lord thy God with all thy Heart, and with all thy Soul,
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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,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,
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as of His infinite Bounty and Goodness towards us.
as of His infinite Bounty and goodness towards us.
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And thus I have explained the Terms, and stated the Nature of the duty in general.
And thus I have explained the Terms, and stated the Nature of the duty in general.
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I proceed, as I proposed, in the second place, to consider the particular parts, the necessary acts and exercises of Love to God,
I proceed, as I proposed, in the second place, to Consider the particular parts, the necessary acts and exercises of Love to God,
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First, with all our Heart, and with all our Soul; Secondly, with all our Mind.
First, with all our Heart, and with all our Soul; Secondly, with all our Mind.
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And First, the particular acts, implyed in the Love of God with all the Heart, and with all the Soul, are chiefly these,
And First, the particular acts, employed in the Love of God with all the Heart, and with all the Soul, Are chiefly these,
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First, the Preference of God to all other objects whatsoever.
First, the Preference of God to all other objects whatsoever.
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He that loves with Judgment, esteems and values according to weight and measure, according to the degrees of beauty, and excellence in the object.
He that loves with Judgement, esteems and value's according to weight and measure, according to the Degrees of beauty, and excellence in the Object.
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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.
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.
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But God is a Being that exists of himself, in whom is implied whatsoever can be supposed to be,
But God is a Being that exists of himself, in whom is implied whatsoever can be supposed to be,
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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.
and in whom all being is resolved, as into its proper and most perfect cause. Defect supposes impotence and control, but Omnipotence Implies the most absolute perfection.
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Desire of Good when known is necessary. But can any instance of goodness or perfection be hid from his knowledge,
Desire of Good when known is necessary. But can any instance of Goodness or perfection be hid from his knowledge,
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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;
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;
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one of the necessary acts of Love to such a being is the preference of him to all other Beings whatsoever.
one of the necessary acts of Love to such a being is the preference of him to all other Beings whatsoever.
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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,
If our Love of God be with all the Soul, with judgement and understanding, then we know that there is none in heaven but God,
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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;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;
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that he is the most constant, and the most potent friend and benefactor;
that he is the most constant, and the most potent friend and benefactor;
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who made us by his Power, and sustains us by his Providence, guides us by his Council, assists us by his Spirit;
who made us by his Power, and sustains us by his Providence, guides us by his Council, assists us by his Spirit;
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pities our Weakness, pardons our Sins, and is ready, at last, to receive us into Glory.
pities our Weakness, Pardons our Sins, and is ready, At last, to receive us into Glory.
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Wheresoever therefore, He is understood, all other objects, habits, and desires, will necessarily fall before him.
Wheresoever Therefore, He is understood, all other objects, habits, and Desires, will necessarily fallen before him.
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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.
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.
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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.
The Second particular employed in the Love of God, with all the Heart, and with all the Soul; is a steadfast Faith in whatsoever he reveals.
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A sincere affection is apt, in its nature, to beget an unreasonable credulity.
A sincere affection is apt, in its nature, to beget an unreasonable credulity.
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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:
It is very difficult to persuade 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:
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and therefore, notwithstanding all the infirmities of humane Nature, all the insincerities which may proceed from wicked dispositions, and violent temptations;
and Therefore, notwithstanding all the infirmities of humane Nature, all the insincerities which may proceed from wicked dispositions, and violent temptations;
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yet Love creates an intire and perfect confidence in one another.
yet Love creates an entire and perfect confidence in one Another.
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How much more if our Love of God be with all our Heart and Soul, shall we believe his Word,
How much more if our Love of God be with all our Heart and Soul, shall we believe his Word,
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and rely upon his Promises? because he is Truth it self, and cannot be deceived:
and rely upon his Promises? Because he is Truth it self, and cannot be deceived:
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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 Wisdom it self, and cannot propose or promise At adventure; he is Power it self, and can bring into act whatsoever he decrees;
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He is Goodness it self, and neither can, nor will deceive us.
He is goodness it self, and neither can, nor will deceive us.
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If therefore our Love of God be sincere, and with understanding, the most intire and perfect confidence in his Word and Promises are necessary.
If Therefore our Love of God be sincere, and with understanding, the most entire and perfect confidence in his Word and Promises Are necessary.
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We shall inquire into his Will, study his Laws, submit our apprehensions to his determinations, and stedfastly believe whatsoever he reveals.
We shall inquire into his Will, study his Laws, submit our apprehensions to his determinations, and steadfastly believe whatsoever he reveals.
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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, If there arise among you a Prophet, or a dreamer of dreams, Deuteronomy 13.1, 2, 3. and gives you a Signen or a wonder,
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and the sign or wonder come to pass, whereof he spake unto thee, saying, go after other gods which thou hast not known,
and the Signen or wonder come to pass, whereof he spoke unto thee, saying, go After other God's which thou hast not known,
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and serve them, thou shalt not hearken to that Prophet, or that dreamer of dreams,
and serve them, thou shalt not harken to that Prophet, or that dreamer of dreams,
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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. for the Lord thy God Proves thee to know whither you love the Lord your God with all your heart, and with all your soul.
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The adhering firmly to the Word of God, though a Wonder 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.
The adhering firmly to the Word of God, though a Wonder 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.
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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,
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,
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as our present state, and capacity will permit.
as our present state, and capacity will permit.
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Self-love, or a desire of being happy and perfect in the kind, is the necessary inclination,
Self-love, or a desire of being happy and perfect in the kind, is the necessary inclination,
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or the first principle of every being.
or the First principle of every being.
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And therefore whatsoever Good or excellence we clearly understand, as essential to, or perfective of our being,
And Therefore whatsoever Good or excellence we clearly understand, as essential to, or perfective of our being,
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or conducible to the ease and convenience of our life, we cannot chuse but desire the possession of it.
or conducible to the ease and convenience of our life, we cannot choose but desire the possession of it.
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It is not so properly an act of reason, as an instinct of nature.
It is not so properly an act of reason, as an instinct of nature.
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But if we love the Lord our God with all our Heart and Soul, with sincerity and understanding, we shall discern the beauty, capacity,
But if we love the Lord our God with all our Heart and Soul, with sincerity and understanding, we shall discern the beauty, capacity,
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and perfection of our own nature, in the Qualities and the life of the first, and most perfect of rational Beings;
and perfection of our own nature, in the Qualities and the life of the First, and most perfect of rational Beings;
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and shall therefore necessarily desire to imitate those Divine vertues which we so adore and love.
and shall Therefore necessarily desire to imitate those Divine Virtues which we so adore and love.
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The abstracted essence of God is impossible to be comprehended by a finite understanding, but we judge of the Divinity,
The abstracted essence of God is impossible to be comprehended by a finite understanding, but we judge of the Divinity,
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as of all things else, by effects and operations, by his works of Creation and Providence, by his Universal righteousness, wisdom, purity,
as of all things Else, by effects and operations, by his works of Creation and Providence, by his Universal righteousness, Wisdom, purity,
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and goodness, so visible in the government of the World.
and Goodness, so visible in the government of the World.
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If we therefore apprehend and admire these glorious Attributes of God, we shall endeavour to transcribe his Copy,
If we Therefore apprehend and admire these glorious Attributes of God, we shall endeavour to transcribe his Copy,
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and model our Souls according to this Exemplar;
and model our Souls according to this Exemplar;
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because the resolution of the mind, that such a quality is worthy and excellent, includes desire and imitation:
Because the resolution of the mind, that such a quality is worthy and excellent, includes desire and imitation:
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we shall endeavour to be holy, as God is holy, in all our conversation, that as he is,
we shall endeavour to be holy, as God is holy, in all our Conversation, that as he is,
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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,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,
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and setting the Life of God before us, as the Rule of our Conversation: That's the Third.
and setting the Life of God before us, as the Rule of our Conversation: That's the Third.
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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.
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.
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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;
What a cheerful 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;
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how much more will the Love of God oblige us to the most diligent observance of His will,
how much more will the Love of God oblige us to the most diligent observance of His will,
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forasmuch as the love of our Superiors includes obedience in its nature.
forasmuch as the love of our Superiors includes Obedience in its nature.
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No man can intirely love a Prince, or a Father, that does not approve and obey his Precepts;
No man can entirely love a Prince, or a Father, that does not approve and obey his Precepts;
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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.
and Therefore Saint John defines the Love of God by keeping his commandments, 1 John 5.3. This is the Love of God, that we keep his commandments.
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We cannot add to infinite perfection, we cannot oblige Him in any real services, who is already Lord of all;
We cannot add to infinite perfection, we cannot oblige Him in any real services, who is already Lord of all;
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there remains therefore no possible testimony of our Love to God, without the resignation of our opinions, desires, and actions to his will.
there remains Therefore no possible testimony of our Love to God, without the resignation of our opinions, Desires, and actions to his will.
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This is all we have to offer: If a man Love me, (says our Saviour) he will keep my words:
This is all we have to offer: If a man Love me, (Says our Saviour) he will keep my words:
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(Joh. 14.23.) and, he that hath my Commandments and doth them, he it is that loves me.
(John 14.23.) and, he that hath my commandments and does them, he it is that loves me.
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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,
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,
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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;
and we should receive it civilly, applaud his judgement, 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;
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infinite in goodness, and will suit his commands to our abilities; full of mercy and compassion, and will pity our weakness, and pardon our failings.
infinite in Goodness, and will suit his commands to our abilities; full of mercy and compassion, and will pity our weakness, and pardon our failings.
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If therefore love, wheresoever it is sincere, is apt to create an extravagant desire of pleasing the object,
If Therefore love, wheresoever it is sincere, is apt to create an extravagant desire of pleasing the Object,
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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.
even with the utmost hazard, and sometime by unlawful practices, by Humouring vices, flattering deformities, serving the Basest ends, any thing indeed that they think may gratify the person.
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How much more will the love of God oblige us to the strictest care and observance of His will,
How much more will the love of God oblige us to the Strictest care and observance of His will,
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because we know that His will is perfect;
Because we know that His will is perfect;
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He can command us nothing, nor can he be pleased with any thing, that is not truly Good.
He can command us nothing, nor can he be pleased with any thing, that is not truly Good.
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He cannot be giddy and inconstant, frequish and uncertain, humorsome and hard to be pleased, as imperfect objects are;
He cannot be giddy and inconstant, frequish and uncertain, humorsome and hard to be pleased, as imperfect objects Are;
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but He will receive our addresses, and accept our services.
but He will receive our Addresses, and accept our services.
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He will enable us to obey him, and make the best construction of all our sincere endeavours,
He will enable us to obey him, and make the best construction of all our sincere endeavours,
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and at last compleat our love in the everlasting enjoyment of Himself. That's the 4th. 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.
and At last complete our love in the everlasting enjoyment of Himself. That's the 4th. The last particular employed 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.
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Whosoever loves, will endeavour to recommend himself, by an obliging deportment, to the good opinion of the object;
Whosoever loves, will endeavour to recommend himself, by an obliging deportment, to the good opinion of the Object;
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pursues a kind acceptance, waits a sutable return, and expects at length the enjoyment of his hopes.
pursues a kind acceptance, waits a suitable return, and expects At length the enjoyment of his hope's.
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If therefore he has given any just occasion of Offence, by omitting what was necessary to be done,
If Therefore he has given any just occasion of Offence, by omitting what was necessary to be done,
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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,
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,
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and superinduce a Cloud upon that Sun, by whose influence he lives.
and superinduce a Cloud upon that Sun, by whose influence he lives.
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Thus also in respect of God, if we love him with Understanding, we cannot but pursue his favour,
Thus also in respect of God, if we love him with Understanding, we cannot but pursue his favour,
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and most earnestly desire to be loved again;
and most earnestly desire to be loved again;
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because we know that our Love of God, if it be sincere and pure, will be returned in the most ravishing delights:
Because we know that our Love of God, if it be sincere and pure, will be returned in the most ravishing delights:
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we know that his Love is Life;
we know that his Love is Life;
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that it is not an empty Passion, but exerted in the most substantial effects, and happy instances.
that it is not an empty Passion, but exerted in the most substantial effects, and happy instances.
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And therefore that we should have sinned against him, must needs be the most insupportable affliction;
And Therefore that we should have sinned against him, must needs be the most insupportable affliction;
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because in proportion to the nature of our offence, our chief design of obtaining his favour,
Because in proportion to the nature of our offence, our chief Design of obtaining his favour,
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and the light of his countenance will be hindred; and all our work, of so great importance, may be to begin again.
and the Light of his countenance will be hindered; and all our work, of so great importance, may be to begin again.
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And as we shall be deeply sensible of our offence, so shall we also be very sollicitous to be reconciled.
And as we shall be deeply sensible of our offence, so shall we also be very solicitous to be reconciled.
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One of the most essential acts of Love, is a desire of the good opinion of the object;
One of the most essential acts of Love, is a desire of the good opinion of the Object;
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nor is any thing more directly contrary to that Passion, than stoutness and indifference.
nor is any thing more directly contrary to that Passion, than stoutness and indifference.
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No man can sit down and be satisfied under the displeasure of his friend, till he has acknowledged his offence, dimulced his anger by sutable mediations,
No man can fit down and be satisfied under the displeasure of his friend, till he has acknowledged his offence, dimulced his anger by suitable mediations,
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and all such other acts, as reason in his case, will suggest unto him.
and all such other acts, as reason in his case, will suggest unto him.
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Thus as our Love of God will make us very careful to obtain and preserve his favour,
Thus as our Love of God will make us very careful to obtain and preserve his favour,
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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:
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:
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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;
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;
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for the glory of God is immutable, and his Beauty perfect, which where they are understood, will of necessity both attract,
for the glory of God is immutable, and his Beauty perfect, which where they Are understood, will of necessity both attract,
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and continue Desire and Love, as being the only object that can fully delight and satisfie the faculty.
and continue Desire and Love, as being the only Object that can Fully delight and satisfy the faculty.
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Neither is this all, but we know moreover, that we cannot be happy without his Love:
Neither is this all, but we know moreover, that we cannot be happy without his Love:
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if He hide his face we are wretched and undone; that Impartial Justice towards offenders, is as certain an Attribute of God, as Infinite Goodness.
if He hide his face we Are wretched and undone; that Impartial justice towards offenders, is as certain an Attribute of God, as Infinite goodness.
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Nothing therefore can discourage us, we shall never give over our Confessions and Tears, our Vows and Resolutions,
Nothing Therefore can discourage us, we shall never give over our Confessions and Tears, our Vows and Resolutions,
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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 the tender of all such satisfactions as Are possible for us to make, till we have reason to hope, that our Sins Are pardoned,
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and our persons are again received into his favour.
and our Persons Are again received into his favour.
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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,
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,
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and rely upon his Promises, imitate his Life, and obey his Laws, be deeply sorrowful whensoever we offend him,
and rely upon his Promises, imitate his Life, and obey his Laws, be deeply sorrowful whensoever we offend him,
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and earnestly endeavour to be reconciled.
and earnestly endeavour to be reconciled.
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All these several expressions are of the essence of Love, and flow from the nature of the thing.
All these several expressions Are of the essence of Love, and flow from the nature of the thing.
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And so I proceed, as I proposed, 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.
And so I proceed, as I proposed, 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.
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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,
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,
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as they are apprehended by reason, and inferr'd from his Definition, Nature and Operations;
as they Are apprehended by reason, and inferred from his Definition, Nature and Operations;
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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.
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.
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A young Philosopher shall acknowledge the benefits of frugality, suppose, or of any other Vertue,
A young Philosopher shall acknowledge the benefits of frugality, suppose, or of any other Virtue,
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and shall be able himself to deduce the advantages of it, by the rules of Logic,
and shall be able himself to deduce the advantages of it, by the rules of Logic,
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and shall believe his deductions to be regular and true.
and shall believe his deductions to be regular and true.
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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;
But a man of Age and Experience, beside what reason suggests, from Causes to effects, has a sense and feeling of the thing, he is affected with it;
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it has seized and taken possession of him, he is one with the Notion.
it has seized and taken possession of him, he is one with the Notion.
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Thus Reason infers the Perfections of God, from necessary Principles, the Judgment is satisfied, and the Will performs such acts,
Thus Reason infers the Perfections of God, from necessary Principles, the Judgement is satisfied, and the Will performs such acts,
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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;
as Are suitable 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;
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but he has also a more quick and sensible perception and enjoyment of the Divine Perfections, by an inexplicable agreement, harmony and delight;
but he has also a more quick and sensible perception and enjoyment of the Divine Perfections, by an inexplicable agreement, harmony and delight;
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he is one with them, ravished and overcome of Desire and Love.
he is one with them, ravished and overcome of Desire and Love.
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And the particular acts implied in the Love of God with all the Mind are chiefly Three.
And the particular acts implied in the Love of God with all the Mind Are chiefly Three.
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The first is frequent Meditation, and a due intention of the Mind, upon the beauty and excellencies of the object.
The First is frequent Meditation, and a due intention of the Mind, upon the beauty and excellencies of the Object.
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This is both an act and a cause of the love of God with all the Mind.
This is both an act and a cause of the love of God with all the Mind.
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Where our affections are fixed, there all our faculties will be employed.
Where our affections Are fixed, there all our faculties will be employed.
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Love therefore will provoke us to the meditation of God, and Meditation will improve our Knowledge and perfect our Love.
Love Therefore will provoke us to the meditation of God, and Meditation will improve our Knowledge and perfect our Love.
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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.
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.
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Whosoever then is affected sensibly, and in his Mind, with the love of God, will separate considerable portions of his time,
Whosoever then is affected sensibly, and in his Mind, with the love of God, will separate considerable portions of his time,
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for the contemplation of the Divine Perfections;
for the contemplation of the Divine Perfections;
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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.
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.
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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.
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.
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These we converse with, these we admire and court;
These we converse with, these we admire and court;
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but as for the infinite perfections of God, we believe them, as the Doctrine of the Church,
but as for the infinite perfections of God, we believe them, as the Doctrine of the Church,
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and hope to enjoy them through the merits of Christ, according to the Tradition of the Fathers.
and hope to enjoy them through the merits of christ, according to the Tradition of the Father's.
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We resolve that God is incomprehensible, as indeed He is:
We resolve that God is incomprehensible, as indeed He is:
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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.
and Therefore we never endeavour to find out so much of his beauty, as by a due disposition of Soul, without Revelation or ecstasy, we might.
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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.
Whereas if our lives were more retired, castigate and Sobrium, 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.
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It were easie to consider particulars, and show how a due intention of mind upon the attributes of God, will more sensibly affect us.
It were easy to Consider particulars, and show how a due intention of mind upon the attributes of God, will more sensibly affect us.
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Do we adore Him for so much of his Infinite Goodness, as appears at the first view, in the general,
Do we adore Him for so much of his Infinite goodness, as appears At the First view, in the general,
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or towards our selves? How much more should we be affected, if we look it round,
or towards our selves? How much more should we be affected, if we look it round,
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and consider throughly this perfection of the will of God? That God who is Omnipotent,
and Consider thoroughly this perfection of the will of God? That God who is Omnipotent,
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and under no controle, should be bounded in his Will, by the Laws of Goodness, Righteousness and Mercy.
and under no control, should be bounded in his Will, by the Laws of goodness, Righteousness and Mercy.
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That He should vouchsafe to communicate his own likeness, and subject the whole Creation to the use and convenience of Man;
That He should vouchsafe to communicate his own likeness, and Subject the Whole Creation to the use and convenience of Man;
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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 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.
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That his love to Man should be equal, and universal, but managed with the most perfect wisdom;
That his love to Man should be equal, and universal, but managed with the most perfect Wisdom;
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diffused more warm, and lively where it is necessary; withdrawn and eclips'd, as the temper of the subject may require it:
diffused more warm, and lively where it is necessary; withdrawn and eclipsed, as the temper of the Subject may require it:
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and all this, without any cause, or motive from without himself, but it is the pure effort,
and all this, without any cause, or motive from without himself, but it is the pure effort,
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and energy of his own nature, no sudden passion to beget it, no slight, mistaken injury, no pride or envy to withdraw it,
and energy of his own nature, no sudden passion to beget it, no slight, mistaken injury, no pride or envy to withdraw it,
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but goodness, sincere and pure, equal and impartial, exerted with the most perfect wisdom towards the whole Creation, from the beginning of the world, till time shall be no more.
but Goodness, sincere and pure, equal and impartial, exerted with the most perfect Wisdom towards the Whole Creation, from the beginning of the world, till time shall be no more.
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O the depth of the riches both of the Wisdom and Goodness of God! These depths,Oh the depth of the riches both of the Wisdom and goodness of God! These depths,
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and these riches of his goodness, are not to be understood, but by a due intention of the mind.
and these riches of his Goodness, Are not to be understood, but by a due intention of the mind.
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But whosoever thus exerts his Mind, his utmost self, in the contemplation of God, will love Him with his Mind too,
But whosoever thus exerts his Mind, his utmost self, in the contemplation of God, will love Him with his Mind too,
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because Desire and Love are always equal to our knowledge. That is the First.
Because Desire and Love Are always equal to our knowledge. That is the First.
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The Second particular implied in the Love of God with all our Mind, is the Highest,
The Second particular implied in the Love of God with all our Mind, is the Highest,
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and most extreme Delight, in such conversation with Him, and enjoyment of Him, as is sutable to our present state.
and most extreme Delight, in such Conversation with Him, and enjoyment of Him, as is suitable to our present state.
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Desire of conversation with the object is a necessary act of Love. The nearer we approach it, the more we expect to be pleased;
Desire of Conversation with the Object is a necessary act of Love. The nearer we approach it, the more we expect to be pleased;
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and when once we have attained to an intimate conversation, then all our previous passion and desire is perfected;
and when once we have attained to an intimate Conversation, then all our previous passion and desire is perfected;
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We now enjoy the object in continual assurances of mutual affection, we communicate our hopes and fears, our Joys and griefs, we consult, advise, and assist each other;
We now enjoy the Object in continual assurances of mutual affection, we communicate our hope's and fears, our Joys and griefs, we consult, Advice, and assist each other;
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and this indeed was the end at first proposed.
and this indeed was the end At First proposed.
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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,
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,
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and Songs of Praise, will follow of necessity.
and Songs of Praise, will follow of necessity.
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Where these are wanting, there can be no opinion of the Goodness and Omniscience, of the Wisdom and Power of God.
Where these Are wanting, there can be no opinion of the goodness and Omniscience, of the Wisdom and Power of God.
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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:
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:
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For by these we converse with that invisible Majesty, we adore, receive returns and pledges of his love, assurances of his favour, and encouragement in our choice. That's the Second.
For by these we converse with that invisible Majesty, we adore, receive returns and pledges of his love, assurances of his favour, and encouragement in our choice. That's the Second.
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The last particular act implied in the love of God with all the Mind, is a fervent desire of perfect union with Him,
The last particular act implied in the love of God with all the Mind, is a fervent desire of perfect Union with Him,
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and the Everlasting Fruition of Him.
and the Everlasting Fruition of Him.
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Desire of the most intimate union, (according as the object is capable of being enjoyed) is a necessary part of love.
Desire of the most intimate Union, (according as the Object is capable of being enjoyed) is a necessary part of love.
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And in respect of God, there is no one thing that the Scriptures do more plainly assert and inculcate,
And in respect of God, there is no one thing that the Scriptures do more plainly assert and inculcate,
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than the union of pious Men with God.
than the Union of pious Men with God.
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Good men are said to be joyned, NONLATINALPHABET, 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,
Good men Are said to be joined,, 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,
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as husband and wife, as the foundation and the building, as the Soul and body. as husband and wife, as the Foundation and the building, as the Soul and body.
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Finally, as God, and our blessed Saviour: for so our Saviour prays, that those whom thou hast given me may be One,
Finally, as God, and our blessed Saviour: for so our Saviour prays, that those whom thou hast given me may be One,
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as thou Father art in me, and I in Thee, that they also may be one in us.as thou Father art in me, and I in Thee, that they also may be one in us.
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May be one in us not essentially, or hypostatically, but in the consent of their will, in likeness of disposition, temper and design;May be one in us not essentially, or hypostatically, but in the consent of their will, in likeness of disposition, temper and Design;
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as if they were acted by the same Principle; and in this, the proper unity of Souls consists.
as if they were acted by the same Principle; and in this, the proper unity of Souls consists.
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And thus our Saviour explains the Unity of Believers with himself, by bringing forth the fruits of righteousness, John 15.15.
And thus our Saviour explains the Unity of Believers with himself, by bringing forth the fruits of righteousness, John 15.15.
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Indeed, the effects of this Union, the delights and pleasures which fill the minds of those who are thus united to God, are ineffable,
Indeed, the effects of this union, the delights and pleasures which fill the minds of those who Are thus united to God, Are ineffable,
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and therefore, according to S. Paul, Eph. 5.32. it is a great mystery.
and Therefore, according to S. Paul, Ephesians 5.32. it is a great mystery.
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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.
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.
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The more we know of God, the more our Souls will desire him, because he is absolutly perfect,
The more we know of God, the more our Souls will desire him, Because he is absolutely perfect,
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and therefore we are sure to be for ever entertained with fresh discoveries of Beauty and Glory.
and Therefore we Are sure to be for ever entertained with fresh discoveries of Beauty and Glory.
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Enjoyment will inflame our desire, till our Souls shall be wholly resolved into the object.
Enjoyment will inflame our desire, till our Souls shall be wholly resolved into the Object.
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O how despicable will all the World appear, even Lise it self, in comparison of a more perfect participation of the Divine Nature!
O how despicable will all the World appear, even Lise it self, in comparison of a more perfect participation of the Divine Nature!
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How earnestly shall we expect, till our Knowledge shall be improved into its utmost capacity, that we may see him face to face!
How earnestly shall we expect, till our Knowledge shall be improved into its utmost capacity, that we may see him face to face!
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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;
How shall we long for such a complete enjoyment as shall not be allayed by infirmities and Sins, by temptations and Despondencies, by natural corruptions and impure affections;
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but continue for ever, vigorous and fruitful, constant and indissoluble!
but continue for ever, vigorous and fruitful, constant and indissoluble!
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And as these higher and more perfect degrees of Knowledge, and desire, ought to be pursued as a duty;
And as these higher and more perfect Degrees of Knowledge, and desire, ought to be pursued as a duty;
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so they are sometimes bestowed upon the diligent and sincere, as a reward.
so they Are sometime bestowed upon the diligent and sincere, as a reward.
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God is pleased to manifest himself unto them, to raise their desires, and refresh them with returns of his Love,
God is pleased to manifest himself unto them, to raise their Desires, and refresh them with returns of his Love,
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and cause them to drink of the rivers of His pleasure. But if we never attain to this more spiritual frame;
and cause them to drink of the Rivers of His pleasure. But if we never attain to this more spiritual frame;
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if our minds, through worldly impediments shall never be improved into a distinct and clear perception of the Attributes of God:
if our minds, through worldly impediments shall never be improved into a distinct and clear perception of the Attributes of God:
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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,
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,
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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 the rest, it will be rewarded, and made perfect hereafter, though it never arrive At the more perfect Knowledge and Desire of God Here.
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And thus I have considered the particular parts, the necessary acts and exercises of love to God:
And thus I have considered the particular parts, the necessary acts and exercises of love to God:
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First, with all thy Heart and with all thy Soul, secondly, with all thy Mind.
First, with all thy Heart and with all thy Soul, secondly, with all thy Mind.
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And the duty so particularly stated and examined, we may easily discern the reason of that primacy,
And the duty so particularly stated and examined, we may Easily discern the reason of that primacy,
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and precedency, which our Saviour ascribes to this above all the Commands of God, This is the first and great Commandment.
and precedency, which our Saviour ascribes to this above all the Commands of God, This is the First and great Commandment.
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And this was the Third head of discourse proposed. It is first in the disposition of God himself.
And this was the Third head of discourse proposed. It is First in the disposition of God himself.
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He begins his Instituion of Laws, with, Thou shalt love the Lord thy God with all thy Heart,
He begins his Institution of Laws, with, Thou shalt love the Lord thy God with all thy Heart,
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and with all thy Soul, and with all thy Mind. Deut. 6.5. It is first in the order of Nature, it is the root, the principle, and reason of all other duties whatsoever.and with all thy Soul, and with all thy Mind. Deuteronomy 6.5. It is First in the order of Nature, it is the root, the principle, and reason of all other duties whatsoever.
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It is first in respect of the Object, end, or final resolution of the Duty, being chiefly exercised upon the Majesty of God himself.
It is First in respect of the Object, end, or final resolution of the Duty, being chiefly exercised upon the Majesty of God himself.
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It is first in respect of Amplitude and Capacity, forasmuch as all the other duties of Religion have a necessary dependance upon it, and relation to it.
It is First in respect of Amplitude and Capacity, forasmuch as all the other duties of Religion have a necessary dependence upon it, and Relation to it.
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And the Duty being found so Honourable in its order, so pleasant and agreeable to the humane Nature in it self;
And the Duty being found so Honourable in its order, so pleasant and agreeable to the humane Nature in it self;
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my pains in proposing Motives, (which was the Fourth particular) are, I hope, prevented.
my pains in proposing Motives, (which was the Fourth particular) Are, I hope, prevented.
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The distinct understanding of the Divine Perfections, requiring such intention and purity of Mind, such a concurrence of circumstances,
The distinct understanding of the Divine Perfections, requiring such intention and purity of Mind, such a concurrence of Circumstances,
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as are competent to very few, therefore our Saviour urges the duty of love to God by an Argument that falls under Sense,
as Are competent to very few, Therefore our Saviour urges the duty of love to God by an Argument that falls under Sense,
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and is easily understood of all, that is to say, our Relation to God, Thou shalt love the Lord thy God.
and is Easily understood of all, that is to say, our Relation to God, Thou shalt love the Lord thy God.
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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.
Though God is infinitely perfect, yet he vouchsased to impart his likeness, and from a Relation to himself, that he might exercise his goodness upon us, and make us happy.
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First, 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,
First, 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,
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and Religion, and are sure to live for ever. Secondly, in our Redemption; when we so foolishly desire to be independent;
and Religion, and Are sure to live for ever. Secondly, in our Redemption; when we so foolishly desire to be independent;
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and did, what lay in us, to cast off our Relation to God:
and did, what lay in us, to cast off our Relation to God:
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then God, that knew our infirmities, 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,
then God, that knew our infirmities, pitied our follies, and redeemed us, by the blood of his Son, from the captivity of since, from our miserable servitude under the Tyranny of our selves, our irregular Lustiest and passion,
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and restored us to the rectitude of our Will, to the Love and Obedience of himself again.
and restored us to the rectitude of our Will, to the Love and obedience of himself again.
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Thirdly, in His particular Care and Providence; The Government of God is managed by infinite Wisdom.
Thirdly, in His particular Care and Providence; The Government of God is managed by infinite Wisdom.
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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.
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.
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If one has riches, another has health; if one has external honour, another has a good reputation;
If one has riches, Another has health; if one has external honour, Another has a good reputation;
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if one has strength, another has wit:
if one has strength, Another has wit:
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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.
Every man for the most part, has Some particular happiness in his own condition, sufficient to balance his Wants, Thou shalt Therefore love the Lord thy God.
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What therefore now remains, but that we resolve to determine our Affections, which are never idle, never indifferent, upon this most perfect Object;
What Therefore now remains, but that we resolve to determine our Affections, which Are never idle, never indifferent, upon this most perfect Object;
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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;
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;
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whose kindness is immutable, and whose Love is Operative:
whose kindness is immutable, and whose Love is Operative:
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It is Strength in Difficulties, in Hazards Wisdom, in Temptations Victory, in Distress a Refuge, in Fears a Support, in Death everlasting Life:
It is Strength in Difficulties, in Hazards Wisdom, in Temptations Victory, in Distress a Refuge, in Fears a Support, in Death everlasting Life:
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to which of his Mercy may He bring us all, for Jesus Christ his sake the Righteous:
to which of his Mercy may He bring us all, for jesus christ his sake the Righteous:
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To whom with the Father and the Holy Ghost, be ascribed all Honour, Praise and Obedience, now and for evermore. Amen.
To whom with the Father and the Holy Ghost, be ascribed all Honour, Praise and obedience, now and for evermore. Amen.
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Matth. xxii. 39, 40. And the Second is like unto it, Thou shalt love thy Neighbour as thy self.Matthew xxii. 39, 40. And the Second is like unto it, Thou shalt love thy Neighbour as thy self.
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On these Two Commandments hang all the Law and the Prophets.
On these Two commandments hang all the Law and the prophets.
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THE Pharisees envying the Fame of our Saviour's Wisdom, and fearing the success of his doctrine,
THE Pharisees envying the Fame of our Saviour's Wisdom, and fearing the success of his Doctrine,
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and the revolt of the Jews, took counsel together how they might intangle him in his talk;
and the revolt of the jews, took counsel together how they might entangle him in his talk;
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and resolved upon a Question of State to be propos'd unto him;
and resolved upon a Question of State to be proposed unto him;
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Is it lawful to pay tribute to Caesar or not? To which they knew a direct and positive answer, would either betray him into the high dipleasure of the King, Is it lawful to pay tribute to Caesar or not? To which they knew a Direct and positive answer, would either betray him into the high displeasure of the King,
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or at least into the hatred of the Potent Faction of Herodians. But our Saviour, who knew their thoughts, defeated their malice, by such a prudent and inoffensive answer,
or At least into the hatred of the Potent Faction of Herodians. But our Saviour, who knew their thoughts, defeated their malice, by such a prudent and inoffensive answer,
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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!
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!
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and when they heard these words, they marvelled, and left him, and went their way;
and when they herd these words, they marveled, and left him, and went their Way;
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V. 23. and the same day the Sadducees came to him also, who indeed believe no future state at all,V. 23. and the same day the Sadducees Come to him also, who indeed believe no future state At all,
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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 they dissembled their opinion for the present, and pretended to consult our Saviour, as if they sincerely desired his Judgement, in a case Concerning the Resurrection of the dead,
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but, in truth, with intent to expose the doctrine it self;
but, in truth, with intent to expose the Doctrine it self;
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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,
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,
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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 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;
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and thus with the same most perfect wisdom, he astonishes the multitude, V. 33, 34. and put the Sadducees to silence too.
and thus with the same most perfect Wisdom, he astonishes the multitude, V. 33, 34. and put the Sadducees to silence too.
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Last of all, a Lawyer having heard of the wisdom of our Saviour, that he had put the Sadducees to silence,
Last of all, a Lawyer having herd of the Wisdom of our Saviour, that he had put the Sadducees to silence,
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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, Thou shalt love the Lord thy God, with all thine heart,
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 Says unto him, Thou shalt love the Lord thy God, with all thine heart,
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and with all thy soul, and with all thy mind. This is the First and the Great Commandment;
and with all thy soul, and with all thy mind. This is the First and the Great Commandment;
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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. 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.
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Which words are a general Account of the Way and Method, whereby we may attain everlasting life;
Which words Are a general Account of the Way and Method, whereby we may attain everlasting life;
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of such a conversation and course of action here, as will procure to us everlasting blessedness in the World to come.
of such a Conversation and course of actium Here, as will procure to us everlasting blessedness in the World to come.
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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:
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:
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The first respects our duty towards God; Thou shalt love the Lord thy God, &c. The second respects our duty towards our Neighbour, in the words of my Text:
The First respects our duty towards God; Thou shalt love the Lord thy God, etc. The second respects our duty towards our Neighbour, in the words of my Text:
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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. 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.
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In the handling of this useful and necessary Argument, I shall confine my Discourse to this following Method:
In the handling of this useful and necessary Argument, I shall confine my Discourse to this following Method:
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First, I shall explain the nature of the duty, and consider what is understood by loving our Neighbour as our selves.
First, I shall explain the nature of the duty, and Consider what is understood by loving our Neighbour as our selves.
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Secondly, 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.
Secondly, I shall illustrate the beauty and necessity of universal love, and urge it upon your practice, by several Arguments, couched and implied in these words, Thy Neighbour.
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Thirdly, I shall represent the likeness of this command to the former, that of love to God, in several Particulars;
Thirdly, I shall represent the likeness of this command to the former, that of love to God, in several Particulars;
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and the second is like unto it. and the second is like unto it.
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Fourthly, I shall consider upon what Accounts the Law and the Prophets are said to depend upon these two.
Fourthly, I shall Consider upon what Accounts the Law and the prophets Are said to depend upon these two.
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On these two Commandments hang all the Law and the Prophets. Fifthly and Lastly, I shall make Application of the Whole.On these two commandments hang all the Law and the prophets. Fifthly and Lastly, I shall make Application of the whole.
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I begin with the first of these, viz. the explication of the duty;
I begin with the First of these, viz. the explication of the duty;
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what is understood by Loving our Neighbour as our selves? and that I may proceed more clearly, I shall briefly consider these Three Things.
what is understood by Loving our Neighbour as our selves? and that I may proceed more clearly, I shall briefly Consider these Three Things.
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First, Who we are to understand by our Neighbour? Secondly, What by Loving our Neighbour?
First, Who we Are to understand by our Neighbour? Secondly, What by Loving our Neighbour?
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Thirdly, What by Loving our Neighbour as our selves?
Thirdly, What by Loving our Neighbour as our selves?
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And first, by our Neighbour, the object of the duty, we understand the whole Society of humane Kind, every Man that lives.
And First, by our Neighbour, the Object of the duty, we understand the Whole Society of humane Kind, every Man that lives.
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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;
among 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;
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and again, Thou shalt not stand against the life of thy Neighbour, that is, of any Jew, though not of any Man, and again, Thou shalt not stand against the life of thy Neighbour, that is, of any Jew, though not of any Man,
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for they hated the Gentiles, and esteemed them accursed.
for they hated the Gentiles, and esteemed them accursed.
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But under the dispensation of the Gospel, our Charity is inlarged to every individual Person, over the face of the whole Earth;
But under the Dispensation of the Gospel, our Charity is enlarged to every Individu Person, over the face of the Whole Earth;
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and therefore our Saviour declares expresly, that the good Samaritan was Neighbour to the Jew that was wounded, St. Luke 12.38.
and Therefore our Saviour declares expressly, that the good Samaritan was Neighbour to the Jew that was wounded, Saint Lycia 12.38.
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And St. Paul reciting this very passage, Rom. 13.8.
And Saint Paul reciting this very passage, Rom. 13.8.
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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 in this saying,
changes the word Neighbour for that of another, a word of the most indefinite signification of any that is used, He that loves Another hath fulfilled the Law, for all duties Are comprehended in this saying,
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namely, Thou shalt love thy Neighbour as thy self. This for the object of the duty, our Neighbour, every man.
namely, Thou shalt love thy Neighbour as thy self. This for the Object of the duty, our Neighbour, every man.
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I proceed, as I proposed, in the second place, to consider the nature of the duty it self;
I proceed, as I proposed, in the second place, to Consider the nature of the duty it self;
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What it is, and when a Man may be said to love his Neighbour?
What it is, and when a Man may be said to love his Neighbour?
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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,
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,
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as arise from a chosen friendship, or a near Relation;
as arise from a chosen friendship, or a near Relation;
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but our definition of universal Love ought to be very general, that it may be practicable in the utmost,
but our definition of universal Love ought to be very general, that it may be practicable in the utmost,
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and the true extent thereof, as a duty that reaches to the farthest corners of the Earth,
and the true extent thereof, as a duty that reaches to the farthest corners of the Earth,
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and is exercised upon Persons and Countreys we never saw or heard of, as well as upon those with whom we do converse.
and is exercised upon Persons and Countries' we never saw or herd of, as well as upon those with whom we do converse.
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To love our Neighbour then, or the whole Society of Humane nature, wheresoever dispersed and scattered about the World, is, sincerely and heartily to desire and wish the happiness of every Man;
To love our Neighbour then, or the Whole Society of Humane nature, wheresoever dispersed and scattered about the World, is, sincerely and heartily to desire and wish the happiness of every Man;
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to be contented and pleased that our Brethren should share with us, in all the blessings and advantages we are capable of enjoying;
to be contented and pleased that our Brothers should share with us, in all the blessings and advantages we Are capable of enjoying;
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to promote our own particular good, with safety and regard to the interest of the whole:
to promote our own particular good, with safety and regard to the Interest of the Whole:
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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.
In a word, to Love our Neighbour, is to prosecute a public Interest, to consent and assist, with all our hearts, in the mutual good of one Another. That is the Second.
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I proceed, in the Third Place, to consider what we are to understand by Loving our Neighbour as our selves.
I proceed, in the Third Place, to Consider what we Are to understand by Loving our Neighbour as our selves.
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To Love our Neighbour is the Duty;
To Love our Neighbour is the Duty;
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to love our Neighbour as our selves, is the Rule or measure in the practice of it,
to love our Neighbour as our selves, is the Rule or measure in the practice of it,
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or the qualification with vvhich it ought to be exercised.
or the qualification with which it ought to be exercised.
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And there cannot surely be a better, or a more easie copy proposed to our Imitation.
And there cannot surely be a better, or a more easy copy proposed to our Imitation.
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A Rule that is so streight and perfect in it self, and impossible to be mistaken by us.
A Rule that is so straight and perfect in it self, and impossible to be mistaken by us.
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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;
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;
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how vigorous and strong, how constant and immoveable.
how vigorous and strong, how constant and immoveable.
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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,
But thus Are we enjoined 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,
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and procure all possible good to others, as we would do to our selves. This in general.
and procure all possible good to Others, as we would do to our selves. This in general.
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More particularly I shall consider the words, NONLATINALPHABET, as thy self, in a double sense. First, as obliging us to an intire and perfect Love;
More particularly I shall Consider the words,, as thy self, in a double sense. First, as obliging us to an entire and perfect Love;
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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.
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.
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Secondly, as obliging us to love him after the same manner that we love our selves;
Secondly, as obliging us to love him After the same manner that we love our selves;
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to pursue his good with the same affections and dispositions of mind, that we find in our selves, in the prosecution of our own.
to pursue his good with the same affections and dispositions of mind, that we find in our selves, in the prosecution of our own.
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First, to Love our Neighbour as our selves, implies a perfect and intire affection to all his several interests;
First, to Love our Neighbour as our selves, Implies a perfect and entire affection to all his several interests;
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that we love him in the same extent and latitude that we love our selves.
that we love him in the same extent and latitude that we love our selves.
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All our possibilities of happiness are contain'd and comprehended in these four particulars, viz. our Soul, our Life, our Estate and Reputation.
All our possibilities of happiness Are contained and comprehended in these four particulars, viz. our Soul, our Life, our Estate and Reputation.
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Every man has a tender respect for these;
Every man has a tender respect for these;
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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;
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;
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no man chuses folly or iniquity, disgrace or poverty, diseases or death, simply, and under the proper notion of them;
no man chooses folly or iniquity, disgrace or poverty, diseases or death, simply, and under the proper notion of them;
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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.
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.
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Wherefore then to love our Neighbour as our selves, according to this interpretation of the words, is to desire his good,
Wherefore then to love our Neighbour as our selves, according to this Interpretation of the words, is to desire his good,
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as we do our own, in all his several capacities;
as we do our own, in all his several capacities;
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to be really pleased with his happiness in any of his interests, and ready to assist him according to our power.
to be really pleased with his happiness in any of his interests, and ready to assist him according to our power.
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First, in the interest of his Soul; a man of universal Charity, envyes no mans parts or Vertue;
First, in the Interest of his Soul; a man of universal Charity, Envies no men parts or Virtue;
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but is delighted with the Image of God wheresoever he discerns it, with the rays of Wisdom and Righteousness which are scattered amongst men.
but is delighted with the Image of God wheresoever he discerns it, with the rays of Wisdom and Righteousness which Are scattered among men.
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He is troubled for the wickedness of the wicked, passionately sensible of the horrid consequences of their proceedings;
He is troubled for the wickedness of the wicked, passionately sensible of the horrid consequences of their proceedings;
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his eyes, with David, run down with tears, because men keep not the Law of God. his eyes, with David, run down with tears, Because men keep not the Law of God.
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He is ready to communicate his Knowledge, to give his Counsel, to instruct the ignorant, to recal the erring, to reprove the foolish, NONLATINALPHABET,
He is ready to communicate his Knowledge, to give his Counsel, to instruct the ignorant, to Recall the erring, to reprove the foolish,,
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as S. Paul says of himself, Not seeking his own profit, but the profit of many, that they may be saved.
as S. Paul Says of himself, Not seeking his own profit, but the profit of many, that they may be saved.
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To love our Neighbour as our selves, implies a regard to his Life, his Estate and Property.
To love our Neighbour as our selves, Implies a regard to his Life, his Estate and Property.
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A man of universal Charity is not only just to all men, not defrauding or oppressing his Neighbour in any matter.
A man of universal Charity is not only just to all men, not defrauding or oppressing his Neighbour in any matter.
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Neither is he indifferent only to his Neighbours interest, doing no unhandsom thing to any man,
Neither is he indifferent only to his Neighbours Interest, doing no unhandsome thing to any man,
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but he positively seeks and studies his Neighbours weal.
but he positively seeks and studies his Neighbours weal.
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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.
He Rejoiceth At any opportunity of doing Kindnesses to men, he receives and Addresses the complaints of the Oppressed, visits the Sick, clothes the Naked, feeds the Hungry, he is ready to distribute, Rom. 12. and is given to hospitality.
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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. NONLATINALPHABET, Charity seeks not his own, is not circumscribed within the narrow compass of his own advantage;
According to S. Paul is 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;
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is not frozen into dry sterility, but fruitful and abounding in acts of Mercy and Beneficence.
is not frozen into dry sterility, but fruitful and abounding in acts of Mercy and Beneficence.
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He considers himself, as a member of the one Society of humane Nature;
He considers himself, as a member of the one Society of humane Nature;
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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 Therefore, as a partner with all the World, he prosecutes a public Interest, is glad of the Prosperity of those above him, obliging, by all the arts of Civility,
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and handsome conversation, to those on a level with him, ready to support the weak, and assist the needy.
and handsome Conversation, to those on a level with him, ready to support the weak, and assist the needy.
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And as he is kind to all, so he is not easily provoked into displeasure against any man.
And as he is kind to all, so he is not Easily provoked into displeasure against any man.
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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 not quick and forward to discern the injuries and ingratitude of brutish people; he is not apt to aggravate, but excuse a fault;
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he is ready to believe that it proceeded of mistake, of rashness or inadvertency, rather than of malice or evil will.
he is ready to believe that it proceeded of mistake, of rashness or inadvertency, rather than of malice or evil will.
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For so says the Apostle, NONLATINALPHABET, v. 4. Love is of a gentle, easie disposition, believeth, hopeth all things, NONLATINALPHABET, he is not presently in a flame or feaver,
For so Says the Apostle,, v. 4. Love is of a gentle, easy disposition, Believeth, Hopes all things,, he is not presently in a flame or fever,
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but resents an injury with a calm and steddy mind, and studies no revenge; for Charity will cover the multitude of sins.
but resents an injury with a Cam and steady mind, and studies no revenge; for Charity will cover the multitude of Sins.
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Thirdly, To love our Neighbour as our selves, implies a regard to his Fame and Reputation. Thirdly, To love our Neighbour as our selves, Implies a regard to his Fame and Reputation.
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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.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.
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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.
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 abhorred.
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And therefore a man of universal Charity, will be tender of his Neighbours Credit.
And Therefore a man of universal Charity, will be tender of his Neighbours Credit.
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He heartily wishes that all men would behave themselves as they ought to do, and live with decency, and honour in the World.
He heartily wishes that all men would behave themselves as they ought to do, and live with decency, and honour in the World.
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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.Charity Rejoiceth not in the wickedness of the wicked, but Rejoiceth in the truth, that is, in the upright Conversation of men; so Grotius upon the place.
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He is more ready to discern the vertues and excellencies of others, than his own. He chearfully acknowledges worth, and allows sufficient praise wheresoever it is due.
He is more ready to discern the Virtues and excellencies of Others, than his own. He cheerfully acknowledges worth, and allows sufficient praise wheresoever it is due.
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He puts the best interpretation upon any action that the nature of the thing will bear.
He puts the best Interpretation upon any actium that the nature of the thing will bear.
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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, NONLATINALPHABET, does any man drink much wine? say not that he drinks to a debauch,
He Judgeth no man till he understands the course of his Conversation, nor any particular actium, till he knows the Circumstances and affections of it. (Affectus Thy imponit Nome operi tuo, as S. Ambrose speaks the office.) He follows the Rule of Epictetus,, does any man drink much wine? say not that he drinks to a debauch,
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but, simply, that he uses to drink much; but, simply, that he uses to drink much;
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because the same action may proceed from a good, as well as from an evil cause.
Because the same actium may proceed from a good, as well as from an evil cause.
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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 strikes Another, (as Simplicius in his Exposition of the place) may do him good, and he that feeds him may be his enemy:
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He that steals, as the case may be, may do no ill, and he that relieves another may do unjustly. He that steals, as the case may be, may do no ill, and he that relieves Another may do unjustly.
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And therefore a charitable man is ever slow, and sparing of his censures, NONLATINALPHABET, he hopeth all things, and is willing to believe the best.
And Therefore a charitable man is ever slow, and sparing of his censures,, he Hopes all things, and is willing to believe the best.
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His Ears are shut to idle tales, and evil reflections upon any man;
His Ears Are shut to idle tales, and evil reflections upon any man;
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or if he is forced to hear them, he endeavours to stifle the report, and clear the imputation, that,
or if he is forced to hear them, he endeavours to stifle the report, and clear the imputation, that,
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if it be possible, it may stop with him. He is troubled for so much of it as he finds to be true;
if it be possible, it may stop with him. He is troubled for so much of it as he finds to be true;
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and with an angry countenance, he drives away the back biters tongue (saith Solomon ) as the North wind driveth away rain. and with an angry countenance, he drives away the back biters tongue (Says Solomon) as the North wind drives away rain.
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And thus by covering a transgression he seeketh love, Prov. 17.9. Fourthly and Lastly, As the result of all these instances of universal Charity; And thus by covering a Transgression he seeks love, Curae 17.9. Fourthly and Lastly, As the result of all these instances of universal Charity;
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a man that is really a friend to all, will be courteous and easie, gentle and civil in his outward conversation and deportment.
a man that is really a friend to all, will be courteous and easy, gentle and civil in his outward Conversation and deportment.
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Haughtiness, or elation of mind, proceeds from an undue account, a distinct unreasonable opinion of our selves above our Neighbours.
Haughtiness, or elation of mind, proceeds from an undue account, a distinct unreasonable opinion of our selves above our Neighbours.
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And 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.
And all morose and supercilious Conversation, Are the effects of conceitedness and pride, of discontent and jealousy, that we Are not valued according to the price we have Set upon our selves.
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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.
But a man that is frank and ingenuous, that loves his Neighbour as himself, treats and uses every man with the cheerfulness and civility of a friend.
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His own desires and expectations from his betters, are the measure of his deportment towards those below him.
His own Desires and Expectations from his betters, Are the measure of his deportment towards those below him.
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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.
He then that loves his Neighbour as himself, will be easy of access, courteous and sincere in speech, civil and obliging in all his Conversation with him.
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Since he is a friend to all, he will not ruffle, provoke, or discourage any man;
Since he is a friend to all, he will not ruffle, provoke, or discourage any man;
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NONLATINALPHABET, Charity is benign, yielding and complaisant, knows no supercilium, NONLATINALPHABET, he is not full of himself, he is not puffed up.
, Charity is benign, yielding and complaisant, knows no supercilium,, he is not full of himself, he is not puffed up.
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This is, to love our Neighbour as our selves, as we understand it of loving him in all the several instances wherein we love our selves;
This is, to love our Neighbour as our selves, as we understand it of loving him in all the several instances wherein we love our selves;
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comprehended chiefly under his Soul, his Life, his Estate and Reputation.
comprehended chiefly under his Soul, his Life, his Estate and Reputation.
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But, 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, Secondly, the Duty, Thou shalt love thy Neighbour as thy self, not only obliges us to have a true respect to all his interests,
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but to love him also after the same manner, that we love our selves;
but to love him also After the same manner, that we love our selves;
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to pursue his good, with the same affections, and dispositions of mind, which we find in our selves in the prosecution of our own.
to pursue his good, with the same affections, and dispositions of mind, which we find in our selves in the prosecution of our own.
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It is always to be supposed that the Rule or Exemplar is more excellent than the Copy.
It is always to be supposed that the Rule or Exemplar is more excellent than the Copy.
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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,
The love of a Man to himself is so unmix and pure, the unity so perfect, that it is not possible he should confer it upon Another in the same degree,
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unless he could really and naturally unite him to himself.
unless he could really and naturally unite him to himself.
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Thus God Almighty is proposed to us, the most imperfect of rational Beings, as the Pattern of our Vertue, Be ye Holy as God is Holy, says St. Peter: Be ye perfect as your Heavenly Father is perfect, St. Matt. 5. ult. But in these,
Thus God Almighty is proposed to us, the most imperfect of rational Beings, as the Pattern of our Virtue, Be you Holy as God is Holy, Says Saint Peter: Be you perfect as your Heavenly Father is perfect, Saint Matt. 5. ult. But in these,
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and several other places, we must not understand the Particle NONLATINALPHABET, as denoting an exact Identity, but only that our Principle be sincere, our vertue true, though far inferiour in degree.
and several other places, we must not understand the Particle, as denoting an exact Identity, but only that our Principle be sincere, our virtue true, though Far inferior in degree.
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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;
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;
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yet, at least, it signifies that we love our Neighbour with the same kind of affections,
yet, At least, it signifies that we love our Neighbour with the same kind of affections,
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and dispositions of mind, with which we love our selves:
and dispositions of mind, with which we love our selves:
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and therefore Erasmus expounds the words by perinde ac teipsum, in like manner as thou lovest thy self.
and Therefore Erasmus expounds the words by Perinde ac teipsum, in like manner as thou Lovest thy self.
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First, With the greatest Tenderness and Sense;
First, With the greatest Tenderness and Sense;
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every Man is affected intimately with his own affairs, he feels every motion that concerns them,
every Man is affected intimately with his own affairs, he feels every motion that concerns them,
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because he knows he must enjoy, or endure the event of his designs.
Because he knows he must enjoy, or endure the event of his designs.
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And thus we are enjoyn'd to love our Neighbour, as our selves; Not only to do him no hurt in any interest,
And thus we Are enjoined to love our Neighbour, as our selves; Not only to do him no hurt in any Interest,
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neither yet to do him service only; but to be inwardly moved and affected with his case;
neither yet to do him service only; but to be inwardly moved and affected with his case;
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that we be Men of Bowels, apt to be wrought into pity, compassion, and desire to do him good, into Joy and delight at any prosperous event.
that we be Men of Bowels, apt to be wrought into pity, compassion, and desire to do him good, into Joy and delight At any prosperous event.
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Secondly, We love and pursue our own particular happiness with solicitude and diligence.
Secondly, We love and pursue our own particular happiness with solicitude and diligence.
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Our sensible apprehension, and innate desire of good, provoke and encourage our most earnest endeavours, (according to our knowledge) to promote it.
Our sensible apprehension, and innate desire of good, provoke and encourage our most earnest endeavours, (according to our knowledge) to promote it.
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No Man is indifferent and cold in his own pursuits.
No Man is indifferent and cold in his own pursuits.
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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.
We think no pains too great, we leave no stone unturned, we grudge no present self-denial, in the prosecution of our own designs.
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Thus also thou shalt love thy Neighbour even as thy self, with fervency of affection, with a Zeal for his Good.
Thus also thou shalt love thy Neighbour even as thy self, with fervency of affection, with a Zeal for his Good.
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It is not a tender expression, a friendly wish, an unwilling word, a cold essay, that fulfils the duty;
It is not a tender expression, a friendly wish, an unwilling word, a cold essay, that fulfils the duty;
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but a chearful service, ready motions, effectual assistances:
but a cheerful service, ready motions, effectual assistances:
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that we be patient to hear, and willing to understand and be concern'd, in a case that is worthy of us:
that we be patient to hear, and willing to understand and be concerned, in a case that is worthy of us:
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that we lay it to our heart, and put it forward, according to discretion, by our counsel, our friend, our person, our purse,
that we lay it to our heart, and put it forward, according to discretion, by our counsel, our friend, our person, our purse,
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as the occasion may require, for thus we love our selves with passion and solicitude. Thirdly, With constancy, and everlasting affection.
as the occasion may require, for thus we love our selves with passion and solicitude. Thirdly, With constancy, and everlasting affection.
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Self-love can never abate or cool; every Man pursues what he thinks to be good, to the last:
Self-love can never abate or cool; every Man pursues what he thinks to be good, to the last:
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it is a natural principle, an essential property of our Being, which can never be extinguished.
it is a natural principle, an essential property of our Being, which can never be extinguished.
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But thus are we obliged to love our Neighbour, even as our selves, all the days of our life.
But thus Are we obliged to love our Neighbour, even as our selves, all the days of our life.
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This duty of universal love is never perfected. It is not enough that we have been useful and beneficial in some particular instance:
This duty of universal love is never perfected. It is not enough that we have been useful and beneficial in Some particular instance:
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but we must never stop, never contract our selves, never imagine that we have paid this debt of universal Charity;
but we must never stop, never contract our selves, never imagine that we have paid this debt of universal Charity;
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but so long as we have ability and opportunity, so long as we have objects before us, that is,
but so long as we have ability and opportunity, so long as we have objects before us, that is,
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so long as we live, we must dilate and expatiate our selves to the benefit of our Neighbour;
so long as we live, we must dilate and expatiate our selves to the benefit of our Neighbour;
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for Thou shalt love him as thy self;
for Thou shalt love him as thy self;
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as well in all the several instances wherein thou lovest thy self, as with the same affections and dispositions of thy mind;
as well in all the several instances wherein thou Lovest thy self, as with the same affections and dispositions of thy mind;
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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;
with tenderness and passion, with fervency and Zeal, with steadiness and constancy. And thus, as briefly as I could, I have explained the duty of universal Love;
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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,
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,
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whether we are endowed with this grace of Charity, or no; whether we love our neighbour as our selves.
whither we Are endowed with this grace of Charity, or no; whither we love our neighbour as our selves.
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Are we pleased with the practice of Vertue, or any worthy quality, wheresoever we discern it? or rather are not the infirmities,
are we pleased with the practice of Virtue, or any worthy quality, wheresoever we discern it? or rather Are not the infirmities,
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nay, the debaucheries of Men, our delight and sport?
nay, the debaucheries of Men, our delight and sport?
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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?
Do we govern our Desires and aims by the rules of equity and love? Do we use no tricks, no mines, no unhandsome arts, to circumvent Another?
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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? Do we govern our Authority over inferiour Men with Justice? Do we not trouble our own flesh? Prov. 11.17.
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? Do we govern our authority over inferior Men with justice? Do we not trouble our own Flesh? Curae 11.17.
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Do we not rob the poor, because he is poor, and oppress the afflicted in the gate? Do we not rob the poor, Because he is poor, and oppress the afflicted in the gate?
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May it not be said of us, as Solomon complains, (Eccles. 4.1.) On the side of the oppressor there was power,
May it not be said of us, as Solomon complains, (Eccles. 4.1.) On the side of the oppressor there was power,
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but the oppressed had no Comforter. but the oppressed had no Comforter.
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Are we willing to discern, and praise the vertues of our Neighbour, and to hide his faults?
are we willing to discern, and praise the Virtues of our Neighbour, and to hide his Faults?
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Can we chearfully hear the Commendation of another, and not embase the Character by some malicious insinuation?
Can we cheerfully hear the Commendation of Another, and not embase the Character by Some malicious insinuation?
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Does not our Soul desire evil, Pro. 21.10. and does our neighbour find any favour in our eyes? Does not our Soul desire evil, Pro 21.10. and does our neighbour find any favour in our eyes?
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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 civil and ingenuous in our Carriage towards all? are we meek and approachable, sincere and plain, gentle and easy to be entreated?
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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;
are we never weary of well doing, never discouraged by our own mistakes in objects, by the tricks and Deceits that may, sometime, be put upon us, by the ingratitude of those we have obliged;
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or the disappointments of those from whom we had expectation;
or the disappointments of those from whom we had expectation;
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by the errours that a Zealous Charity may run into, or the censures of unworthy Men, to which it may sometimes be exposed? Do we centre in a sense of Duty,
by the errors that a Zealous Charity may run into, or the censures of unworthy Men, to which it may sometime be exposed? Do we centre in a sense of Duty,
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and the sincerity of our principle and design, resolving never to look back or faint,
and the sincerity of our principle and Design, resolving never to look back or faint,
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but persevere in a steddy course of universal Charity to the end? This is to love thy neighbour as thy self.
but persevere in a steady course of universal Charity to the end? This is to love thy neighbour as thy self.
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And so I proceed, as I proposed, 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.
And so I proceed, as I proposed, in the second place, to persuade you to the practice of this duty of universal Charity, by certain motives and encouragements, couched and implied in these words, Thy neighbour.
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We are obliged to prosecute a publick interest, to be kind and compassionate to all, because we are neighbours; and that implies,
We Are obliged to prosecute a public Interest, to be kind and compassionate to all, Because we Are neighbours; and that Implies,
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First, The Necessity of the thing:
First, The Necessity of the thing:
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To love our neighbour as our selves, is our real Interest, because of our Cohabitation and necessary converse with one another.To love our neighbour as our selves, is our real Interest, Because of our Cohabitation and necessary converse with one Another.
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No affection or property of humane nature is more evident, than a disposition to Society. Our innate impresses of natural Affection, Goodness and Compassion;
No affection or property of humane nature is more evident, than a disposition to Society. Our innate impresses of natural Affection, goodness and Compassion;
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our passions of Desire and Love, our abilities of inventing useful Art, our faculty of Speech, which is peculiar to Man,
our passion of Desire and Love, our abilities of inventing useful Art, our faculty of Speech, which is peculiar to Man,
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and what only serves the purposes of Society, do all suppose it:
and what only serves the Purposes of Society, do all suppose it:
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and the impotence and inability of man, in a loose and separate state, to perfect his capacities, to satisfie his natural desires,
and the impotence and inability of man, in a lose and separate state, to perfect his capacities, to satisfy his natural Desires,
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nay, to support and defend his life, demonstrate it.
nay, to support and defend his life, demonstrate it.
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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, NONLATINALPHABET.
But without an hearty consent in the mutual good of one Another, without policy and a public Interest, Society would be dangerous and useless, black and uncomfortable solitude our only refuge,.
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Reason, without Goodness, is mischievous subtlety, and would prove the greatest instrument of evil in the World.
Reason, without goodness, is mischievous subtlety, and would prove the greatest Instrument of evil in the World.
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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.
The fierceness of the Leopard, and the strength of the lion, would not be so dreadful as the understanding of Rational Nature devoid of justice.
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Every man would be against his Brother, our life would be a state of war, a continual hostility.
Every man would be against his Brother, our life would be a state of war, a continual hostility.
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Here an attempt by force, there by subtlety and circumvention, every where distrust and fears, guards and preparations of defence.
Here an attempt by force, there by subtlety and circumvention, every where distrust and fears, guards and preparations of defence.
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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.
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 among us all.
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And no man that separates himself from the Community, and proposeth with himself, to stand on his own legs,
And no man that separates himself from the Community, and Proposeth with himself, to stand on his own legs,
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and acquire whatsoever pleases him, by any means, without respect to others, can ever prosper or be safe;
and acquire whatsoever Pleases him, by any means, without respect to Others, can ever prosper or be safe;
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because he can never hope to be endured.
Because he can never hope to be endured.
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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.
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.
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No man can expect with reason, to be treated more civilly himself, than he treats his neighbour.
No man can expect with reason, to be treated more civilly himself, than he treats his neighbour.
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Such a conceit is Vanity, there is no foundation for such a deference in Nature: but he raises the whole Society against himself;
Such a conceit is Vanity, there is no Foundation for such a deference in Nature: but he raises the Whole Society against himself;
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and how he should acquit himself in such an unequal combat, is not easie to imagine.
and how he should acquit himself in such an unequal combat, is not easy to imagine.
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And therefore, Qui se amat, hunc, & alios sic amare, (says Seneca ) nec sibi sed toti genitum se credere mundo.
And Therefore, Qui se amat, hunc, & Alioth sic amare, (Says Senecca) nec sibi sed Totius genitum se Believe mundo.
cc av, fw-la fw-la fw-la, fw-la, cc n2 fw-la fw-la, (vvz np1) fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la.
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He that loves himself will love his neighbour, and consider himself as born for the benefit of the World.
He that loves himself will love his neighbour, and Consider himself as born for the benefit of the World.
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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. He that hates his brother, Says S. John, (1 Epistle 2.11.) walks in darkness, but he that loves his brother Abideth in the Light.
pns31 cst vvz po31 n1, vvz n1 np1, (vvd np1 crd.) vvz p-acp n1, cc-acp pns31 cst vvz po31 n1 vvz p-acp dt n1.
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The Metaphor of light and darkness, signifies the knowledge, or ignorance, of our interest:
The Metaphor of Light and darkness, signifies the knowledge, or ignorance, of our Interest:
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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;
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 loves his brother Abideth in the Light;
dt n1 n1 vbz a-acp j c-acp d r-crq vbr j, cc vvi p-acp dt j, vvn p-acp j n2-jn, j n2, j cc j n2, p-acp pns31 cst vvz po31 n1 vvz p-acp dt n1;
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acts wisely, proceeds with confidence and good success, lives safely and securely, NONLATINALPHABET, there is no danger of his stumbling, of his offending others, or being himself offended.
acts wisely, proceeds with confidence and good success, lives safely and securely,, there is no danger of his stumbling, of his offending Others, or being himself offended.
n2 av-j, vvz p-acp n1 cc j n1, vvz av-j cc av-j,, pc-acp vbz dx n1 pp-f po31 vvg, pp-f po31 vvg n2-jn, cc vbg n1 vvn.
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The Second motive to universal Love and Charity, couch'd and implyed in these words, thy Neighbour, is the propriety in,
The Second motive to universal Love and Charity, couched and employed in these words, thy Neighbour, is the propriety in,
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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.
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.
cc dt n1 cst pns12 vhb p-acp crd j-jn. pns31 vbz po21 n1. d n1 vbr pp-f dt d n1 cc n-jn; n2 pp-f dt d np1.
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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.Ʋno patre conditi, unâ matre tanquam Brothers uterini editi, as the Father speaks (S. Ambrose) stamped with the same Divine Image, equally inspirited with the breath of God.
fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la, p-acp dt n1 vvz (n1 np1) vvd p-acp dt d j-jn n1, av-jn j p-acp dt n1 pp-f np1.
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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.
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.
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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 is more intimate,
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 household of Faith, (Ephesians 2.19.) Nay farther, since our Union is more intimate,
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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,
and we Are members one of Another, (Ephesians 4.25.) we ought to love as brothers; to sympathise as parts of the same body, to be Easily touched with a sense of each Others evils,
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forasmuch as the case of our Neighbour is, in a moral sense, our own; and we are stupid, if we neglect it.
forasmuch as the case of our Neighbour is, in a moral sense, our own; and we Are stupid, if we neglect it.
av c-acp dt n1 pp-f po12 n1 vbz, p-acp dt j n1, po12 d; cc pns12 vbr j, cs pns12 vvb pn31.
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There is something of our selves in every man; the same Divine Principle inlivens us, the same blood runs in all our veins:
There is something of our selves in every man; the same Divine Principle inlivens us, the same blood runs in all our Veins:
pc-acp vbz pi pp-f po12 n2 p-acp d n1; dt d j-jn n1 vvz pno12, dt d n1 vvz p-acp d po12 n2:
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We have therefore a propriety, a real interest in one another.
We have Therefore a propriety, a real Interest in one Another.
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So that to love thy Neighbour is indeed to love thy self. That is the second.
So that to love thy Neighbour is indeed to love thy self. That is the second.
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Thirdly, 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,
Thirdly, From the necessity of a public Spirit in order to our Happiness, and from the Relation that we stand in to our Neighbour, arises Another motive to universal Charity,
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namely, the beauty, the harmony, and the pleasure of the thing.
namely, the beauty, the harmony, and the pleasure of the thing.
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Whatsoever actions necessarily tend to the good of man, and are agreeable to the Laws and impressions of humane Nature, must of necessity be full of ease and pleasure.
Whatsoever actions necessarily tend to the good of man, and Are agreeable to the Laws and impressions of humane Nature, must of necessity be full of ease and pleasure.
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The Soul exults, and enjoys her self, in the practice of them, as her proper acts and operations. As, on the other hand,
The Soul exults, and enjoys her self, in the practice of them, as her proper acts and operations. As, on the other hand,
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an irrational course of proceeding is unnatural, and therefore a violence to our frame and constitution,
an irrational course of proceeding is unnatural, and Therefore a violence to our frame and constitution,
dt j n1 pp-f n-vvg vbz j, cc av dt n1 p-acp po12 n1 cc n1,
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as poyson or the sharpest pains are to the body.
as poison or the Sharpest pains Are to the body.
c-acp n1 cc dt js n2 vbr p-acp dt n1.
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But to love our Neighbour as our selves, is not so properly a rational act, a thing that is fit to be done,
But to love our Neighbour as our selves, is not so properly a rational act, a thing that is fit to be done,
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as, Reason it self, our essential difference, our very form.
as, Reason it self, our essential difference, our very from.
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To pursue the satisfaction of naturai desires by strength, by craft, or by any means, is the property of Beings meerly sensitive.
To pursue the satisfaction of naturai Desires by strength, by craft, or by any means, is the property of Beings merely sensitive.
pc-acp vvi dt n1 pp-f fw-fr n2 p-acp n1, p-acp n1, cc p-acp d n2, vbz dt n1 pp-f n2 av-j j.
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But there is no other notion of humane Nature, than that of making a distinction of actions;
But there is no other notion of humane Nature, than that of making a distinction of actions;
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nor of Rational Ends, but Good; nor of Good, but publick Interest. And therefore universal Love,
nor of Rational Ends, but Good; nor of Good, but public Interest. And Therefore universal Love,
ccx pp-f j n2, cc-acp j; ccx pp-f j, cc-acp j n1. cc av j n1,
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or a regard to others, as well as to our selves, is the perfection of our Being.
or a regard to Others, as well as to our selves, is the perfection of our Being.
cc dt n1 p-acp n2-jn, c-acp av c-acp p-acp po12 n2, vbz dt n1 pp-f po12 vbg.
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For let our distinctions, 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.
For let our Distinctions, 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.
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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.
Hence Love, according to Saint John, is the very definition of God himself, who is the standard of Rational perfection: 1 John 4.8. beloved, Let us love one Another, for God is Love.
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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,
How easy 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 cheerful intercourse? No Man would be diffident of his Neighbour,
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as averse to his interest, or cross him as an enemy; but we should enjoy the unvaluable blessings of society with ease and peace.
as averse to his Interest, or cross him as an enemy; but we should enjoy the unvaluable blessings of society with ease and peace.
c-acp j p-acp po31 n1, cc vvi pno31 p-acp dt n1; cc-acp pns12 vmd vvi dt j n2 pp-f n1 p-acp n1 cc n1.
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But a Man of a shrivell'd, narrow spirit, that is wholly resolved into himself, proceeds against universal Law and Right;
But a Man of a shriveled, narrow Spirit, that is wholly resolved into himself, proceeds against universal Law and Right;
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Rows against the stream, with difficulty and fear, with perplexity and danger:
Rows against the stream, with difficulty and Fear, with perplexity and danger:
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he cannot live alone, and yet he can never be sure of the good will of those with whom he must converse:
he cannot live alone, and yet he can never be sure of the good will of those with whom he must converse:
pns31 vmbx av av-j, cc av pns31 vmb av-x vbi j pp-f dt j n1 pp-f d p-acp ro-crq pns31 vmb vvi:
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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 always practising hypocrisy, and must accomplish himself with arts of disguise, and tricks of deceit, that undiscerned, which is impossible, he may deceive the World.
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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,
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,
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and which they deserve, who depart from this Royal Law, of Love thy Neighbour as thy self:
and which they deserve, who depart from this Royal Law, of Love thy Neighbour as thy self:
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a Law which in the practice of it would put a new face upon the World, would banish gnawing cares and angry fears,
a Law which in the practice of it would put a new face upon the World, would banish gnawing Cares and angry fears,
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and give sincerity and chearfulness to every countenance. There could be no misery amongst Men.
and give sincerity and cheerfulness to every countenance. There could be no misery among Men.
cc vvb n1 cc n1 p-acp d n1. pc-acp vmd vbi dx n1 p-acp n2.
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We should all be happy in one another, and anticipate that concord, harmony, and love, which are supposed to constitute the joys of Heaven.
We should all be happy in one Another, and anticipate that concord, harmony, and love, which Are supposed to constitute the Joys of Heaven.
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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.
And thus I have explained 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.
cc av pns11 vhb vvn dt n1 pp-f j n1, cc vvd dt n1 cc n1 av, p-acp dt n2, po21 n1. pns21 vm2 vvi po21 n1 p-acp po21 n1.
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It now remains that I should represent the likeness of this Command, to the former, that of Love to God, and the second is like unto it, Thou shalt love thy Neighbour as thy self.
It now remains that I should represent the likeness of this Command, to the former, that of Love to God, and the second is like unto it, Thou shalt love thy Neighbour as thy self.
pn31 av vvz cst pns11 vmd vvi dt n1 pp-f d n1, p-acp dt j, cst pp-f n1 p-acp np1, cc dt ord vbz av-j p-acp pn31, pns21 vm2 vvi po21 n1 p-acp po21 n1.
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First, In the nature of the duty, they both oblige us to the same office of Love. Secondly, In extent and amplitude;
First, In the nature of the duty, they both oblige us to the same office of Love. Secondly, In extent and amplitude;
ord, p-acp dt n1 pp-f dt n1, pns32 d vvi pno12 p-acp dt d n1 pp-f n1. ord, p-acp n1 cc n1;
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they are both comprehensive duties, the former containing all the severals of the first, the latter of the second Table.
they Are both comprehensive duties, the former containing all the severals of the First, the latter of the second Table.
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Thirdly, In that they suppose, and are predicated of each other. He that loveth God will love his Brother also, 1 Joh. 4.20.
Thirdly, In that they suppose, and Are predicated of each other. He that loves God will love his Brother also, 1 John 4.20.
ord, p-acp cst pns32 vvb, cc vbr vvn pp-f d n-jn. pns31 cst vvz np1 vmb vvi po31 n1 av, vvn np1 crd.
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As Philo truly says of moral vertues in the general, they follow and are linked together.
As Philo truly Says of moral Virtues in the general, they follow and Are linked together.
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As also, Lastly, I should have considered, both the construction, and the reason of this expression, On these two Commandments hang all the Law and the Prophets.
As also, Lastly, I should have considered, both the construction, and the reason of this expression, On these two commandments hang all the Law and the prophets.
p-acp av, ord, pns11 vmd vhi vvn, d dt n1, cc dt n1 pp-f d n1, p-acp d crd n2 vvb d dt n1 cc dt n2.
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NONLATINALPHABET, They consent and agree with these. St. Paul interprets the word by NONLATINALPHABET, 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.
, They consent and agree with these. Saint 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.
, pns32 vvb cc vvi p-acp d. n1 np1 vvz dt n1 p-acp, np1 crd. cs pc-acp vbb d j-jn n1, pn31 vbz av-j vvn p-acp d n-vvg, av, pns21 vm2 vvi po21 n1 p-acp po21 n1.
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This is the end, the scope, and the design of the Law and the Prophets.
This is the end, the scope, and the Design of the Law and the prophets.
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All the Precepts of the Jewish, and the Christian Religion have their ground and existence in these two,
All the Precepts of the Jewish, and the Christian Religion have their ground and existence in these two,
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and into these they are finally resolved; out of these universals, flow all the particulars of both Religions.
and into these they Are finally resolved; out of these universals, flow all the particulars of both Religions.
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And therefore for a Conclusion of the whole, I shall only pray to God, 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.
And Therefore for a Conclusion of the Whole, I shall only pray to God, that he would affect our minds with a sense of his Goodness to us, who has given us a Religion so easy to be learned and understood.
cc av p-acp dt n1 pp-f dt j-jn, pns11 vmb av-j vvi p-acp np1, cst pns31 vmd vvi po12 n2 p-acp dt n1 pp-f po31 n1 p-acp pno12, r-crq vhz vvn pno12 dt n1 av j pc-acp vbi vvn cc vvn.
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If we heartily believe the Being of a God, we cannot but desire his favour;
If we heartily believe the Being of a God, we cannot but desire his favour;
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and to such as these, no blessing can be compared with a clear revelation, without distinct and certain knowledge of our duty;
and to such as these, no blessing can be compared with a clear Revelation, without distinct and certain knowledge of our duty;
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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.
Because we then Are free from anxious fears, and doubts about the nature of Religion; We aim At a steady end, without the mazes, and uncertain wanderings of Imagination.
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We run within the lines, the ground is set out, and the Goal is before our eyes.
We run within the lines, the ground is Set out, and the Goal is before our eyes.
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Our whole intention may be taken up in accomplishing our minds with the love of God and Man;
Our Whole intention may be taken up in accomplishing our minds with the love of God and Man;
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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;
the road to happiness is plain and easy. This is the Law and the prophets. And OH! that we could be persuaded to lay aside all false opinions of Religion;
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and believe our Saviour, and accept him upon his own conditions:
and believe our Saviour, and accept him upon his own conditions:
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that we would pursue the favour of God and everlasting happiness in the way of universal Charity.
that we would pursue the favour of God and everlasting happiness in the Way of universal Charity.
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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;
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 Judgement;
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No, though we should be honoured with the power of working Miracles;
No, though we should be honoured with the power of working Miracles;
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and should cast out Devils in the Name of Christ, yet unless we cloath the Naked, visit the Sick, assist whom we may,
and should cast out Devils in the Name of christ, yet unless we cloth the Naked, visit the Sick, assist whom we may,
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and pity all, we shall surely be shut out, with, Depart from me, I know ye not: Matt. 7. ult.
and pity all, we shall surely be shut out, with, Depart from me, I know you not: Matt. 7. ult.
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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;
Let us Therefore be persuaded, 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;
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the good will of God and Man in this present life, and everlasting Glory in the World to come.
the good will of God and Man in this present life, and everlasting Glory in the World to come.
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To which, God of his mercy bring us all, for Jesus Christ his sake the Righteous, to whom with the Father and the Holy Ghost be all Honour, Glory, Praise,
To which, God of his mercy bring us all, for jesus christ his sake the Righteous, to whom with the Father and the Holy Ghost be all Honour, Glory, Praise,
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and Love, now and for evermore. Amen.
and Love, now and for evermore. Amen.
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Rom. xii. 21. Be not overcome of evil, but overcome evil with good.Rom. xii. 21. Be not overcome of evil, but overcome evil with good.
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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.
TO gratify 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.
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But to look before us, to act for the sake of ends;
But to look before us, to act for the sake of ends;
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to do, or to forbear, as the event and consequence of the thing shall appear to be good or evil to us;
to do, or to forbear, as the event and consequence of the thing shall appear to be good or evil to us;
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is the distinction, the property, indeed, the definition of reasonable creatures.
is the distinction, the property, indeed, the definition of reasonable creatures.
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But because the reasonable faculty in man (who is the most imperfect in the kind) is obscur'd and prejudic'd, by the unaccountable union of the Soul and Body, in our present state;
But Because the reasonable faculty in man (who is the most imperfect in the kind) is obscured and prejudiced, by the unaccountable Union of the Soul and Body, in our present state;
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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,
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,
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as well as of Religion, contain'd in his holy Gospel, assisted our weakness, clear'd our notions;
as well as of Religion, contained in his holy Gospel, assisted our weakness, cleared our notions;
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drawn out and set on work those eternal principles of Truth and Goodness, which may be undiscern'd,
drawn out and Set on work those Eternal principles of Truth and goodness, which may be undiscerned,
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but can never be separated from our own minds.
but can never be separated from our own minds.
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And amongst all the excellent rules of Wisdom and Practice therein contained, there is none of so high,
And among all the excellent rules of Wisdom and Practice therein contained, there is none of so high,
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so exalted a nature as the love of Enemies;
so exalted a nature as the love of Enemies;
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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,
for this alone is proposed under the style and character of Divine Perfection. Be you Therefore perfect as your father which is in heaven is perfect, S. Matthew 5. ult. A Precept which, through the prejudice of our passion,
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and the depth of its reason, is not easily understood, hardly received, more hardly practised;
and the depth of its reason, is not Easily understood, hardly received, more hardly practised;
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yet in truth it is every way our interest, as well as an indispensable duty, and therefore if thine enemy hunger, V. 20, feed him;
yet in truth it is every Way our Interest, as well as an indispensable duty, and Therefore if thine enemy hunger, V. 20, feed him;
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if he thirst, give him drink, for in so doing thou shalt heap coals of fire upon his head.
if he thirst, give him drink, for in so doing thou shalt heap coals of fire upon his head.
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Be not overcome of evil, but overcome evil with good. Be not overcome of evil, but overcome evil with good.
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The Judaizing Christians, and the Gnosticks, had extremely perverted the Christian Religion, by asserting the obligation of the Ceremonial Law, the lawfulness of a dissembled Apostasie,
The Judaizing Christians, and the Gnostics, had extremely perverted the Christian Religion, by asserting the obligation of the Ceremonial Law, the lawfulness of a dissembled Apostasy,
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and a liberty of indulging any Lust or Vice we shall be addicted to.
and a liberty of indulging any Lust or Vice we shall be addicted to.
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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.
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 Roman, Christ 1.16.
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And First, he shews that the Ceremonial Law was but a type or shadow of a more perfect institution of Religion, which in after time should be established: Ch. 2. That that time is now accomplish'd, and the Ceremonial Law abolished;
And First, he shows that the Ceremonial Law was but a type or shadow of a more perfect Institution of Religion, which in After time should be established: Christ 2. That that time is now accomplished, and the Ceremonial Law abolished;
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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.
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: Christ 8.
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Finally, That Christianity consists in the reformation of our lives, in rectifying the evil dispositions of our Souls, in conforming our affections, desires,
Finally, That Christianity consists in the Reformation of our lives, in rectifying the evil dispositions of our Souls, in conforming our affections, Desires,
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and actions, to the most pure and perfect Laws thereof.
and actions, to the most pure and perfect Laws thereof.
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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 burnt-offering to God;
And Therefore, as the use of the Whole Discourse, I beseech you Brothers, by the Mercies of God, Christ 12.1. That you present your bodies, all your bodily corrupt affections and Desires, a Living Sacrifice, a Whole Burnt-offering to God;
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That ye intirely resign your selves, and suffer your Religion to have its last design and end upon you:
That you entirely resign your selves, and suffer your Religion to have its last Design and end upon you:
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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; And be not conformed to this World, (for so the Apostle proceeds to particulars) But be you transformed by the renewing of your minds;
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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;
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;
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if he thirst, give him drink, &c. Be not overcome of evil, but overcome evil with good. if he thirst, give him drink, etc. Be not overcome of evil, but overcome evil with good.
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These words are a Precept of universal obligation, which concerns our behaviour, under injuries received, Be not overcome of evil;
These words Are a Precept of universal obligation, which concerns our behaviour, under injuries received, Be not overcome of evil;
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and our deportment to wards those who injure us: but overcome evil with good. and our deportment to wards those who injure us: but overcome evil with good.
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And first, we are instructed how to behave our selves under injuries received, Be not overcome of evil.
And First, we Are instructed how to behave our selves under injuries received, Be not overcome of evil.
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We are not obliged to a Stoical insensibility; To destroy our Passions is no perfection, but a debility, and sickness of the mind:
We Are not obliged to a Stoical insensibility; To destroy our Passion is no perfection, but a debility, and sickness of the mind:
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but to command them, to keep them within their bounds, to exercise them upon proper Objects,
but to command them, to keep them within their bounds, to exercise them upon proper Objects,
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and to a just degree, is the honour of a Man, and the duty of a Christian.
and to a just degree, is the honour of a Man, and the duty of a Christian.
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The Command it self, Be not overcome of evil, supposes, and allows a sense of the injury,
The Command it self, Be not overcome of evil, supposes, and allows a sense of the injury,
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but obliges us to govern our resentments by the rules of reason; to mold our spirits into a temper of meekness; kindness, and condescension;
but obliges us to govern our resentments by the rules of reason; to mould our spirits into a temper of meekness; kindness, and condescension;
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that we may be then most pleasant to our selves, when we stand in the greatest need of counsel and advice;
that we may be then most pleasant to our selves, when we stand in the greatest need of counsel and Advice;
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that no provocation may be able to discompose our minds, or transport us into frequish, indecent words,
that no provocation may be able to discompose our minds, or transport us into frequish, indecent words,
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or actions, much less into meditations of Revenge:
or actions, much less into meditations of Revenge:
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But that we receive the injury with Patience, consider it sedately, construe it fairly, excuse it ingenuously,
But that we receive the injury with Patience, Consider it sedately, construe it fairly, excuse it ingenuously,
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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.
or if the malice be too plain to be hid, then to refer the Judgement of your cause to God: Be not overcome of evil. But overcome evil with good.
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In the former clause, NONLATINALPHABET, Be not overcome of evil, is understood of the injury received;
In the former clause,, Be not overcome of evil, is understood of the injury received;
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but evil in the latter clause, overcome evil with good, has respect to the injurious person. Conquer your enemy by kindness;
but evil in the latter clause, overcome evil with good, has respect to the injurious person. Conquer your enemy by kindness;
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bring him to confession of his baseness, to repentance, to offers of satisfaction, to the very same submission,
bring him to Confessi of his baseness, to Repentance, to offers of satisfaction, to the very same submission,
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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.
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.
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If thine enemy hunger, feed him; If thine enemy hunger, feed him;
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if he thirst, give him drink, for in so doing thou shalt heap coals of fire upon his head;
if he thirst, give him drink, for in so doing thou shalt heap coals of fire upon his head;
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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: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:
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By which we may see, that it has no relation at all to Government, or the punishment of Offenders against the peace of the publick;
By which we may see, that it has no Relation At all to Government, or the punishment of Offenders against the peace of the public;
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Nor to the resentments of Princes, or the Wars and Peace of Nations.
Nor to the resentments of Princes, or the Wars and Peace of nations.
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Nor lastly, to the defence of our Persons, our lives and fortunes, against the assaults and out-rages of wicked men.
Nor lastly, to the defence of our Persons, our lives and fortune's, against the assaults and outrages of wicked men.
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These are Considerations of another nature, with which our present argument is not in the least concern'd.
These Are Considerations of Another nature, with which our present argument is not in the least concerned.
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But the Duty of the Text concerns the moderation of our Passions, under any opprobrious words,
But the Duty of the Text concerns the moderation of our Passion, under any opprobrious words,
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or ill designs, which have been spoke, or form'd against us: and obliges us to forbear revenge;
or ill designs, which have been spoke, or formed against us: and obliges us to forbear revenge;
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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;
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;
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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.
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.
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Be not overcome of evil, but overcome evil with good. Be not overcome of evil, but overcome evil with good.
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And for the clearer illustration of this most perfect Precept of our Religion, I shall briefly consider these Four Things.
And for the clearer illustration of this most perfect Precept of our Religion, I shall briefly Consider these Four Things.
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First, The indispensible Obligation of the Duty, by the express Command of God. Secondly, The fitness and necessity of the thing considered in it self.
First, The indispensible Obligation of the Duty, by the express Command of God. Secondly, The fitness and necessity of the thing considered in it self.
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Thirdly, The rewards and benefits, which will accompany the practice of it. Fourthly, and Lastly, The possibility of performing it.
Thirdly, The rewards and benefits, which will accompany the practice of it. Fourthly, and Lastly, The possibility of performing it.
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And first of all, This Duty, That we be not overcome of evil, but overcome evil with good, is indispensably required.
And First of all, This Duty, That we be not overcome of evil, but overcome evil with good, is indispensably required.
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It is not to be understood as a Council of perfection, as a glorious unattainable temper, which we are not obliged to pursue;
It is not to be understood as a Council of perfection, as a glorious unattainable temper, which we Are not obliged to pursue;
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but it is a positive Duty, an express Command, in which we are no more at liberty,
but it is a positive Duty, an express Command, in which we Are no more At liberty,
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than in any other precept of our Religion.
than in any other precept of our Religion.
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S. Paul designedly in this, and the following Chapters, collects and repeats the principal duties of Christianity, or what is that good and acceptable and perfect will of God.
S. Paul designedly in this, and the following Chapters, Collects and repeats the principal duties of Christianity, or what is that good and acceptable and perfect will of God.
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And amongst the rest he mentions the love of enemies: and upon this he insists and stays for several Verses,
And among the rest he mentions the love of enemies: and upon this he insists and stays for several Verses,
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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.
as being a duty more unwillingly received, and enforces At last, in the words of my Text, Be not overcome of evil, but overcome evil with good.
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And our Saviour himself, in the 5. of S. Matth. proposes and urges, the love of our enemies, after the same manner,
And our Saviour himself, in the 5. of S. Matthew proposes and urges, the love of our enemies, After the same manner,
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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.
and under the same from, as he does the rest of his Precepts, without any Dispensation or indulgence whatsoever, v. 44. But I say unto you, love your enemies.
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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.
Indeed there is no one duty of our Religion more strictly enjoined, more frequently inculcated, or pressed by a greater variety of cogent Arguments, than that before us.
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The very Spirit of Christianity is meekness, and mutual condescention; and therefore we are obliged to put away all anger, wrath and malice;
The very Spirit of Christianity is meekness, and mutual condescension; and Therefore we Are obliged to put away all anger, wrath and malice;
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to suffer all things, to be kind, Jam. 1.19 to think no evil: 1 Cor. 13.5 to be patient towards all men, to render to no man evil for evil,
to suffer all things, to be kind, Jam. 1.19 to think no evil: 1 Cor. 13.5 to be patient towards all men, to render to no man evil for evil,
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or railing for railing, 1 Pet. 3 9 but contrariwise blessing.
or railing for railing, 1 Pet. 3 9 but contrariwise blessing.
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To put on as the elect of God, Col. 3.12 bowels of mercy, kindness, humbleness of mind;
To put on as the elect of God, Col. 3.12 bowels of mercy, kindness, humbleness of mind;
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meekness, long-suffering, forbearing one another, Eph. 4.31 forgiving one another;
meekness, long-suffering, forbearing one Another, Ephesians 4.31 forgiving one Another;
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if any man have a quarrel against any, even as God for Christ's sake hath forgiven us. if any man have a quarrel against any, even as God for Christ's sake hath forgiven us.
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And all this is inforced upon us, by the terrible sanction of God's everlasting anger towards us:
And all this is enforced upon us, by the terrible sanction of God's everlasting anger towards us:
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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 odious to God, than a man that is thirsty of revenge; Hom. 27. •n Genes. For if you forgive not men their Trespasses, neither will your heavenly father forgive you, S. Matthew 6.15. Nothing, Says S. Chrysostom, is more odious to God, than a man that is thirsty of revenge; Hom. 27. •n Genesis.
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the mischief of this sin is such, that it deprives a man of the benefit of God's mercy,
the mischief of this since is such, that it deprives a man of the benefit of God's mercy,
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and will not suffer it to have any place upon him. and will not suffer it to have any place upon him.
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And thus we see, that to restrain our Passion, to be meek in Spirit, slow of resentment, dead to revenge, easie to forgive,
And thus we see, that to restrain our Passion, to be meek in Spirit, slow of resentment, dead to revenge, easy to forgive,
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and ready to oblige an enemy, is an indispensable duty of our Religion.
and ready to oblige an enemy, is an indispensable duty of our Religion.
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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,
If it be objected, that our Saviour seems to curse the Cities of Capernaum, Chorazin, and Bethsaida, Because they withstood his Doctrine, S. Matthew 11. Woe unto you Chorazin, woe unto Bethsaida,
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and thou Capernaum, which art exalted unto heaven, shalt be brought down to hell. and thou Capernaum, which art exalted unto heaven, shalt be brought down to hell.
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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 S. Paul cursed Alexander upon a private personal injury offered to himself, in his Second Epistle to Tim. 4.14. the Lord reward him according to his works.
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Or that the most holy Saints have taken a liberty of imprecating evil upon their enemies, Psal. 109. They compassed me about with words of hatred, they rewarded me evil for good,
Or that the most holy Saints have taken a liberty of imprecating evil upon their enemies, Psalm 109. They compassed me about with words of hatred, they rewarded me evil for good,
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and hatred for my good will: let his days be few, and let another take his office:
and hatred for my good will: let his days be few, and let Another take his office:
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let his children be fatherless, and his wife a widow;
let his children be fatherless, and his wife a widow;
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let his children be vagabonds and beg their bread, let the extortioner consume all that he has:
let his children be vagabonds and beg their bred, let the extortioner consume all that he has:
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as he loved cursing, so let it come upon him. as he loved cursing, so let it come upon him.
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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.
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.
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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.
S. Augustine is resolution of that question is sufficient, who observes how Common it is in Scripture, to foretell the event of future evils, under the from of an imprecation.
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So that all such places as I have now recited, are to be understood, not as the wishes of the speaker,
So that all such places as I have now recited, Are to be understood, not as the wishes of the speaker,
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but as Prophecies of what will certainly come upon them.
but as Prophecies of what will Certainly come upon them.
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And as for that of S. Paul, He observes that he says not reddat, let the Lord,
And as for that of S. Paul, He observes that he Says not reddat, let the Lord,
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but reddet dominus, the Lord will reward him for it. There is therefore no indulgence to be found, no dispensation allowed;
but reddet dominus, the Lord will reward him for it. There is Therefore no indulgence to be found, no Dispensation allowed;
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it is positively required, That we be not overcome of evil, but overcome evil with good.
it is positively required, That we be not overcome of evil, but overcome evil with good.
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And indeed, if it be well considered, there is nothing more fit and reasonable in it self;
And indeed, if it be well considered, there is nothing more fit and reasonable in it self;
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and this was the second head of discourse proposed.
and this was the second head of discourse proposed.
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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;
As the benefits of cohabitation and Society Are great, so has it also this inevitable inconvenience, that among so many Persons, of different humours, diverse interests, and various designs;
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Justice and Honesty will be violated, private and open injuries will be offered;
justice and Honesty will be violated, private and open injuries will be offered;
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there are always some that will be ready to build their reputation, or fortune, upon the ruine of other men.
there Are always Some that will be ready to built their reputation, or fortune, upon the ruin of other men.
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Even common Conversation cannot be so cautiously maintain'd, so discreetly manag'd, but disgusts and piques will often happen.
Even Common Conversation cannot be so cautiously maintained, so discreetly managed, but disgusts and piques will often happen.
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It is impossible then but offences will come. The Air will as soon be fixed, and the Sea reduced to rest;
It is impossible then but offences will come. The Air will as soon be fixed, and the Sea reduced to rest;
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as humane Conversation should be altogether free from occasions of offence.
as humane Conversation should be altogether free from occasions of offence.
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Either therefore we must learn this lesson of meekness, and mutual condescention, or prepare our selves for a continual state of war.
Either Therefore we must Learn this Lesson of meekness, and mutual condescension, or prepare our selves for a continual state of war.
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If we can neither hide our resentments prudently, nor bear them patiently, we may lay aside all hope of living peaceably in the World.
If we can neither hide our resentments prudently, nor bear them patiently, we may lay aside all hope of living peaceably in the World.
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Our whole life will be spent in vindicating our real, or supposed injuries one upon another.
Our Whole life will be spent in vindicating our real, or supposed injuries one upon Another.
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Every man would be against his Neighbour, till, in time, that kind would be destroyed.
Every man would be against his Neighbour, till, in time, that kind would be destroyed.
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So that if we were not obliged to restrain our Passion, and pass over injuries by the Laws of our Religion;
So that if we were not obliged to restrain our Passion, and pass over injuries by the Laws of our Religion;
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the very necessities of our Nature and Being, would direct us to it.
the very necessities of our Nature and Being, would Direct us to it.
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And 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.
And Therefore, a wise man, Says Solomon, deferreth his anger, it is his glory to pass over a Transgression, Curae 19.11. Indeed Revenge is the most unreasonable thing in the World.
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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,
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,
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and Executioner in his own Cause. Every man is partial to himself;
and Executioner in his own Cause. Every man is partial to himself;
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and we are then most weak and unfit to judge, when we are ruffled and provoked:
and we Are then most weak and unfit to judge, when we Are ruffled and provoked:
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that little stock of Reason that we are masters of, is apt to be overborn by the Violence of Passion.
that little stock of Reason that we Are Masters of, is apt to be overborne by the Violence of Passion.
cst j n1 pp-f n1 cst pns12 vbr n2 pp-f, vbz j pc-acp vbi vvn p-acp dt n1 pp-f n1.
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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.
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 God's.
j np1 px31, cs pns31 vmd vvi po31 j n2 pp-f po31 d n1, av pns31 vmd xx vvi av po31 n2, p-acp dt n1 cc n1 pp-f dt n2.
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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.
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.
np1, dt n1 pp-f dt j n1 vbz d, cst pn31 vbz xx j pc-acp vbi vvn p-acp dt n1 pp-f vvg n2 p-acp n1.
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Such a power can never be proper, never safe, but in the hands of God, whose vengeance is, and to whom it belongs to repay:
Such a power can never be proper, never safe, but in the hands of God, whose vengeance is, and to whom it belongs to repay:
d dt n1 vmb av-x vbi j, av j, cc-acp p-acp dt n2 pp-f np1, rg-crq n1 vbz, cc p-acp ro-crq pn31 vvz pc-acp vvi:
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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.
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.
r-crq vbz j p-acp n1, cc vmbx vbi vvn p-acp dt n1; r-crq vbz av-j j cc j, cc av vvz cc vvz dt n1. cst vbz dt ord.
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And as the return of good for evil is indispensibly required, as it is fit and reasonable in it self, And as the return of good for evil is Indispensibly required, as it is fit and reasonable in it self,
cc p-acp dt n1 pp-f j c-acp n-jn vbz av-j vvn, c-acp pn31 vbz j cc j p-acp pn31 n1,
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so shall it also be rewarded with Victory and Honour. And this was the third Head of Discourse proposed.so shall it also be rewarded with Victory and Honour. And this was the third Head of Discourse proposed.
av vmb pn31 av vbi vvn p-acp n1 cc n1. cc d vbds dt ord n1 pp-f n1 vvn.
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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.
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.
dt j n1 pn31 n1, cst pns12 vvb j-jn p-acp j, vbz dt j n1 p-acp pno12, cst p-acp vvg j p-acp n-jn, pns12 vmb av-j vvi, cc vvi dt n1.
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So that the reward of meekness, or a patient suffering of injuries, is not only that general peace of Conscience,
So that the reward of meekness, or a patient suffering of injuries, is not only that general peace of Conscience,
av cst dt n1 pp-f n1, cc dt j n1 pp-f n2, vbz xx av-j d j n1 pp-f n1,
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and tranquillity of mind, which accompany the practice of all Vertue, and which will especially arise from the submission of our will to God, in this most difficult instance,
and tranquillity of mind, which accompany the practice of all Virtue, and which will especially arise from the submission of our will to God, in this most difficult instance,
cc n1 pp-f n1, r-crq vvb dt n1 pp-f d n1, cc r-crq vmb av-j vvi p-acp dt n1 pp-f po12 n1 p-acp np1, p-acp d av-ds j n1,
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so contrary to our own corrupt desires:
so contrary to our own corrupt Desires:
av j-jn p-acp po12 d j n2:
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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.
nor is it only that great reward in Heaven, which our Saviour has promised to those who patiently bear reproach, Saint Matt. 5. which changes the injury into a Crown, Hom. 16. and 1 Cor. 6. and makes us like to God, as Saint Chrysostom observes.
ccx vbz pn31 j cst j n1 p-acp n1, r-crq po12 n1 vhz vvn p-acp d r-crq av-j vvb n1, n1 np1 crd r-crq vvz dt n1 p-acp dt n1, np1 crd cc crd np1 crd cc vvz pno12 av-j p-acp np1, p-acp n1 np1 vvz.
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But the benefit of Patience, and the Reward of returning good for evil, is present and more immediate;
But the benefit of Patience, and the Reward of returning good for evil, is present and more immediate;
p-acp dt n1 pp-f n1, cc dt n1 pp-f vvg j p-acp n-jn, vbz j cc av-dc j;
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all that is designed or hoped for by revenge, will more probably, and far more effectually be obtained, by meekness and forbearance.
all that is designed or hoped for by revenge, will more probably, and Far more effectually be obtained, by meekness and forbearance.
d cst vbz vvn cc vvn p-acp p-acp n1, vmb av-dc av-j, cc av-j av-dc av-j vbi vvn, p-acp n1 cc n1.
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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 selves respect,
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 selves respect,
q-crq vbz pn31 cst pns12 vvb p-acp po12 n2 p-acp n1? vbz pn31 dt n1 pp-f po12 n1, cst pns12 vmb vvi dt n1 c-crq d pns31 vbds vvn p-acp po31 n1? cst pns12 vmb vbi vvn av pc-acp vbi n2 pp-f n1? cc vvi p-acp po12 n2 vvb,
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or fear at least? or, is it the reparation of the Injury sustained;
or Fear At least? or, is it the reparation of the Injury sustained;
cc vvb p-acp ds? cc, vbz pn31 dt n1 pp-f dt n1 vvd;
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and the prevention of the like attempts hereafter, by returning a greater load of evil upon the injurer,
and the prevention of the like attempts hereafter, by returning a greater load of evil upon the injurer,
cc dt n1 pp-f dt j n2 av, p-acp vvg dt jc n1 pp-f j-jn p-acp dt n1,
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than he had brought on us? Why, both these ends of honour and satisfaction, will be more commodiously attained by courtesie and kindness,
than he had brought on us? Why, both these ends of honour and satisfaction, will be more commodiously attained by courtesy and kindness,
cs pns31 vhd vvn p-acp pno12? uh-crq, d d n2 pp-f n1 cc n1, vmb vbi av-dc av-j vvn p-acp n1 cc n1,
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than by deep resentments and revenge.
than by deep resentments and revenge.
cs p-acp j-jn n2 cc n1.
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For suppose you have success, suppose you subdue your enemy, expose him, afflict him, bring him on his knees;
For suppose you have success, suppose you subdue your enemy, expose him, afflict him, bring him on his knees;
p-acp vvb pn22 vhb n1, vvb pn22 vvi po22 n1, vvb pno31, vvb pno31, vvb pno31 p-acp po31 n2;
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yet if the account be fairly adjusted, you will find your self as far from any real satisfaction now, as you was before;
yet if the account be fairly adjusted, you will find your self as Far from any real satisfaction now, as you was before;
av cs dt n1 vbi av-j vvn, pn22 vmb vvi po22 n1 c-acp av-j p-acp d j n1 av, c-acp pn22 vbds p-acp;
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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:
Because it cost you more than it was worth. You say, Says Senecca, de Ira, Lib. 1. you cannot bear an injury; it is false:
c-acp pn31 vvb pn22 av-dc cs pn31 vbds j. pn22 vvb, vvz np1, fw-fr fw-la, np1 crd pn22 vmbx vvi dt n1; pn31 vbz j:
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He that can bear anger, can bear an injury. There cannot be a greater torment to one's self, than a thirst of Revenge.He that can bear anger, can bear an injury. There cannot be a greater torment to one's self, than a thirst of Revenge.
pns31 cst vmb vvi n1, vmb vvi dt n1. a-acp vmbx vbi dt jc n1 p-acp pig n1, cs dt n1 pp-f n1.
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What tumult and confusion does it raise in our minds? what horrid apprehensions, what impatience of desire, what a perfect discontent, till our end be accomplisht? How is a Man unmann'd,
What tumult and confusion does it raise in our minds? what horrid apprehensions, what impatience of desire, what a perfect discontent, till our end be accomplished? How is a Man unmanned,
q-crq n1 cc n1 vdz pn31 vvi p-acp po12 n2? q-crq j n2, r-crq n1 pp-f n1, r-crq dt j n-jn, c-acp po12 n1 vbi vvn? q-crq vbz dt n1 vvn,
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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,
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 sighed of him? his Eyes distorted, his Visage changed, his Joints infeebled,
cc vvn pp-f px31, cst vbz p-acp dt n1 pp-f d j n1? q-crq vdb dt n2 pp-f dt n1 vvi pno31? q-crq vbz pns31 vvn p-acp dt n1 pp-f pno31? po31 n2 vvn, po31 n1 vvn, po31 n2 vvn,
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as if he were acted by an evil spirit? He that nourishes a desire of revenge, 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.
as if he were acted by an evil Spirit? He that Nourishes a desire of revenge, Says Saint 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.
c-acp cs pns31 vbdr vvn p-acp dt j-jn n1? pns31 cst vvz dt n1 pp-f n1, vvz n1 np1, vvz dt n1 av p-acp pno31, pc-acp vvi cc vvi pno31, dt j-vvg n1 pc-acp vvi pno31, cst vmb av-x vvi po31 n1 pc-acp vvi.
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So true is that of St. Ambrose, Offic. Li. 1. Vincitur ab inimico qui se vindicat, non vincit.
So true is that of Saint Ambrose, Office Li. 1. Vincitur ab inimico qui se Vindicates, non vincit.
av j vbz d pp-f n1 np1, np1 crd. crd fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la.
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He is subdued and conquered, that revenges himself upon his adversary.
He is subdued and conquered, that revenges himself upon his adversary.
pns31 vbz vvn cc vvn, cst vvz px31 p-acp po31 n1.
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So that, upon the matter, there is no substantial satisfaction to be hoped for by revenge;
So that, upon the matter, there is no substantial satisfaction to be hoped for by revenge;
av cst, p-acp dt n1, pc-acp vbz dx j n1 pc-acp vbi vvn p-acp p-acp n1;
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Nor indeed any Honour, Esteem, or true Reputation to be gained thereby.
Nor indeed any Honour, Esteem, or true Reputation to be gained thereby.
ccx av d vvi, vvb, cc j n1 pc-acp vbi vvn av.
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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;
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;
d cst pns12 vvb p-acp n1, vbz pc-acp vvi po12 n2 pc-acp vbi n2 pp-f n1 cc n1, cst pns12 vvb pc-acp vbi vvn p-acp n1 cc n1;
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that we are no vile, or abject persons, no proper subjects of derision and contempt: and this, it may be, you may make good.
that we Are no vile, or abject Persons, no proper subject's of derision and contempt: and this, it may be, you may make good.
cst pns12 vbr dx j, cc j n2, dx j n2-jn pp-f n1 cc n1: cc d, pn31 vmb vbi, pn22 vmb vvi j.
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But, did not the Violence of your Passion, did not your Resentment, with all your practice upon it, dishonour and expose you more,
But, did not the Violence of your Passion, did not your Resentment, with all your practice upon it, dishonour and expose you more,
p-acp, vdd xx dt n1 pp-f po22 n1, vdd xx po22 n1, p-acp d po22 n1 p-acp pn31, vvb cc vvb pn22 av-dc,
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than the Conquest of your Enemy could do you Credit?
than the Conquest of your Enemy could do you Credit?
cs dt n1 pp-f po22 n1 vmd vdi pn22 vvi?
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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:
Is any thing so contemptible as a Man in passion? Saint Chrysostom (as well as Senecca) compares him to a mad Man. The symptoms, Says he, of madness and anger Are the same:
vbz d n1 av j c-acp dt n1 p-acp n1? n1 np1 (c-acp av c-acp np1) vvz pno31 p-acp dt j n1 dt n2, vvz pns31, pp-f n1 cc n1 vbr dt d:
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a bold and threatning countenance, restless and involuntary motions, change of colour, deep and frequent sighs are the signs of madness;
a bold and threatening countenance, restless and involuntary motions, change of colour, deep and frequent sighs Are the Signs of madness;
dt j cc j-vvg n1, j cc j-jn n2, n1 pp-f n1, j-jn cc j n2 vbr dt n2 pp-f n1;
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and Heat of blood, Redness of face, trembling Lips, gnashing Teeth, Convulsive Joynts, abrupt and stammering Speech, Sen. de Irâ L. 1. C. 1. with an horrid ugly Visage, are the symptoms and effects of anger. and Heat of blood, Redness of face, trembling Lips, gnashing Teeth, Convulsive Joints, abrupt and stammering Speech, Sen. de Irâ L. 1. C. 1. with an horrid ugly Visage, Are the symptoms and effects of anger.
cc vvb pp-f n1, n1 pp-f n1, vvg n2, vvg n2, j n2, j cc n-vvg n1, np1 fw-fr fw-la n1 crd sy crd p-acp dt j j n1, vbr dt n2 cc n2 pp-f n1.
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And therefore he concludes, that it is hard to say, whether anger be a Vice more detestable, or more deform'd.
And Therefore he concludes, that it is hard to say, whither anger be a Vice more detestable, or more deformed.
cc av pns31 vvz, cst pn31 vbz j pc-acp vvi, cs n1 vbb dt n1 av-dc j, cc av-dc vvn.
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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.
If Therefore, while 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.
cs av, cs dt n1 n2 po31 n1, pns31 vvz po31 n1, pn31 vmb av-j vbi vvn, r-crq j-jn, p-acp dt n1, pns31 vhz vdn p-acp po31 n1.
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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:
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:
cc-acp p-acp d, dt n1 vbz j, dt n1 vmb vbi vvn, dt n1 vvn, dt n1 av-dc j, n2 vvn, cc po22 n1 av-dc vvn:
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so that the study of Revenge is very uncertain in the event;
so that the study of Revenge is very uncertain in the event;
av cst dt n1 pp-f n1 vbz av j p-acp dt n1;
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or if it succeeds, the satisfaction that it brings, is as dear, as it is imperfect.
or if it succeeds, the satisfaction that it brings, is as dear, as it is imperfect.
cc cs pn31 vvz, dt n1 cst pn31 vvz, vbz a-acp j-jn, c-acp pn31 vbz j.
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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.
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.
cc-acp p-acp n1, vvg av-j, cc vvg j p-acp j-jn, pns12 vmb vvi po12 n2 p-acp po12 n1, av-dc av-j, av-dc av-j, cc p-acp jc n1.
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For Patience under an injury received, lessens the evil of it to ones self. The evil of an injury consists in our sense, and apprehension of it;
For Patience under an injury received, lessens the evil of it to ones self. The evil of an injury consists in our sense, and apprehension of it;
p-acp n1 p-acp dt n1 vvd, vvz dt n-jn pp-f pn31 pc-acp pi2 n1. dt n-jn pp-f dt n1 vvz p-acp po12 n1, cc n1 pp-f pn31;
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but if we are not affected by it, it loses its edge and force upon us.
but if we Are not affected by it, it loses its edge and force upon us.
cc-acp cs pns12 vbr xx vvn p-acp pn31, pn31 vvz po31 n1 cc n1 p-acp pno12.
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Resentment certainly inflames, but never cures the Wound: it aggravates the pain, and afflicts us more than the injury it self.
Resentment Certainly inflames, but never cures the Wound: it aggravates the pain, and afflicts us more than the injury it self.
n1 av-j vvz, cc-acp av-x vvz dt n1: pn31 vvz dt n1, cc vvz pno12 dc cs dt n1 pn31 n1.
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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. If we fit down with patience, Says Tertullian, We Are not hurt; and if we Are not hurt, there is then no occasion of Revenge.
cs pns12 vvb a-acp p-acp n1, vvz np1, pns12 vbr xx vvn; cc cs pns12 vbr xx vvn, pc-acp vbz av dx n1 pp-f n1.
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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:
Beside, as patience prevents the evil of an injury to ones self, so is it also a great and a real revenge upon our enemy:
a-acp, c-acp n1 vvz dt n-jn pp-f dt n1 p-acp pi2 n1, av vbz pn31 av dt j cc dt j n1 p-acp po12 n1:
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His design is to discompose and vex us, to irritate and provoke us;
His Design is to discompose and vex us, to irritate and provoke us;
png31 n1 vbz pc-acp vvi cc vvi pno12, p-acp fw-la cc vvi pno12;
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but if we contemn and slight his essays, his end is frustrated, and he is the greatest sufferer, in that he cannot move 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.
cc-acp cs pns12 vvb cc vvi po31 n2, po31 n1 vbz vvn, cc pns31 vbz dt js n1, p-acp cst pns31 vmbx vvb pno12.
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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. The Anvil suffers nothing by the heavy blows that Are laid upon it, but the hand of him that strikes is benumbed and strained.
dt n1 vvz pix p-acp dt j n2 cst vbr vvn p-acp pn31, cc-acp dt n1 pp-f pno31 cst vvz vbz vvn cc vvn.
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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.
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.
np1 av vbz av-j dt js, c-acp av c-acp dt js n1 pns12 vmb vvi; d vbz dt js n1 cst pns12 vbr n2 pp-f n1.
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To bluster and be dreadful, is no perfection or commendation in any Being;
To bluster and be dreadful, is no perfection or commendation in any Being;
p-acp n1 cc vbi j, vbz dx n1 cc n1 p-acp d vbg;
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perfect motions are easie and familiar, but whirlwinds and earthquakes are therefore dreadful, because they are unnatural.
perfect motions Are easy and familiar, but whirlwinds and earthquakes Are Therefore dreadful, Because they Are unnatural.
j n2 vbr j cc j-jn, cc-acp n2 cc n2 vbr av j, c-acp pns32 vbr j.
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Steddiness, immobility, not to be affected by any thing without it self, are instances of perfection.
Steadiness, immobility, not to be affected by any thing without it self, Are instances of perfection.
n1, n1, xx pc-acp vbi vvn p-acp d n1 p-acp pn31 n1, vbr n2 pp-f n1.
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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.
The higher and more perfect Regions Are undisturbed, free from tumults, Clouds and tempests. They Are the inferior Regions, that Are affected by every vapour.
dt jc cc av-dc j n2 vbr j, j p-acp n2, n2 cc n2. pns32 vbr dt j-jn n2, cst vbr vvn p-acp d n1.
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He then is the brave and gallant Man, that despises an injury, and scorns to submit to an affront.
He then is the brave and gallant Man, that despises an injury, and scorns to submit to an affront.
pns31 av vbz dt j cc j-jn n1, cst vvz dt n1, cc vvz p-acp vvb p-acp dt n1.
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Quem injuria non incurvat. But to study Revenge, is to complain and sink under a wound:Whom injuria non incurvat. But to study Revenge, is to complain and sink under a wound:
fw-la fw-la fw-la fw-la. p-acp pc-acp vvi n1, vbz pc-acp vvi cc vvi p-acp dt n1:
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it is at the best, but a refuge of shame, and the sanctuary of a doubtful reputation.
it is At the best, but a refuge of shame, and the sanctuary of a doubtful reputation.
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Nor is it honourable only in it self, strictly and rationally considered; but our enemy shall understand it so;
Nor is it honourable only in it self, strictly and rationally considered; but our enemy shall understand it so;
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He shall as really submit himself, be as effectually subdued, by the return of good for evil,
He shall as really submit himself, be as effectually subdued, by the return of good for evil,
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as if we had intirely subjected him by force: for so says the Apostle in the Verse before my Text;
as if we had entirely subjected him by force: for so Says the Apostle in the Verse before my Text;
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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. 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.
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By such an unexpected kindness, we shall work upon him, mollifie and melt him into Repentance, submission,
By such an unexpected kindness, we shall work upon him, mollify and melt him into Repentance, submission,
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and desires of an everlasting friendship. By Revenge a quarrel is prolonged;
and Desires of an everlasting friendship. By Revenge a quarrel is prolonged;
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but Patience, and the return of good for evil, are apt to work upon the roughest temper.
but Patience, and the return of good for evil, Are apt to work upon the Roughest temper.
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The sweetness and gentleness of the humane Nature are lost and hid, for a time, under a cloud of Passion and Anger;
The sweetness and gentleness of the humane Nature Are lost and hid, for a time, under a cloud of Passion and Anger;
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but by yielding to it, by giving room, we shall dissipate the vapour, and the man will return to himself again.
but by yielding to it, by giving room, we shall dissipate the vapour, and the man will return to himself again.
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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 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,
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and the power of evil habits, is nevertheless our interest and our honour, as well as an indispensable duty:
and the power of evil habits, is nevertheless our Interest and our honour, as well as an indispensable duty:
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so true is that of Solomon, He that is slow to anger, Pro. 14.29.16.32. is of great understanding.
so true is that of Solomon, He that is slow to anger, Pro 14.29.16.32. is of great understanding.
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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.
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.
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And if to overcome our enemy by kindness be commanded of God, if it be reasonable in it self, And if to overcome our enemy by kindness be commanded of God, if it be reasonable in it self,
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if it be truly great and noble; if it be truly great and noble;
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if it be rewarded with Victory and Honour, it cannot be doubted, but, Fourthly and Lastly, it is possible to be performed.
if it be rewarded with Victory and Honour, it cannot be doubted, but, Fourthly and Lastly, it is possible to be performed.
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'Tis true, our mind is under great disadvantages in our present state, and therefore we can never hope to attain the perfection of any Vertue;
It's true, our mind is under great disadvantages in our present state, and Therefore we can never hope to attain the perfection of any Virtue;
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but we are as free in respect of our irascible passions, as we are in the rest:
but we Are as free in respect of our irascible passion, as we Are in the rest:
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We are no more driven or necessitated in this, than in any other of the powers and faculties of our Souls;
We Are no more driven or necessitated in this, than in any other of the Powers and faculties of our Souls;
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and therefore undoubtedly we may restrain this passion, in a good degree, if we are not wanting to our selves.
and Therefore undoubtedly we may restrain this passion, in a good degree, if we Are not wanting to our selves.
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Our passions are subject naturally, by the design and order of our frame;
Our passion Are Subject naturally, by the Design and order of our frame;
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and therefore it cannot be so difficult, as it is apprehended, to oblige them to their proper places.
and Therefore it cannot be so difficult, as it is apprehended, to oblige them to their proper places.
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They are the servants of our Understandings, and although it is impossible, indeed unnecessary, to destroy them,
They Are the Servants of our Understandings, and although it is impossible, indeed unnecessary, to destroy them,
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because our Passions and our Reason, though they are really distinct, yet they are never to be separated.
Because our Passion and our Reason, though they Are really distinct, yet they Are never to be separated.
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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.
To resolve of an Object that it is evil, and to detest and hate it, Are acts of the mind, formed, of necessity, together.
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Yet if we be careful we may maintain the precedency and authority of our reason,
Yet if we be careful we may maintain the precedency and Authority of our reason,
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for in this consists that Dominion over our selves, our choice, and actions, which give us the denomination of reasonable creatures.
for in this consists that Dominion over our selves, our choice, and actions, which give us the denomination of reasonable creatures.
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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;
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;
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to slight the most valuable thing, even Life it self, and sacrifice it to a punctilio of mistaken Honour.
to slight the most valuable thing, even Life it self, and sacrifice it to a punctilio of mistaken Honour.
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And now that we have cherished this Passion for many years, exercised our selves continually in it, yielded to all the extravagancies of it;
And now that we have cherished this Passion for many Years, exercised our selves continually in it, yielded to all the extravagancies of it;
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now we hope to excuse our selves, by pleading the impossibility of restraining it.
now we hope to excuse our selves, by pleading the impossibility of restraining it.
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Difficult indeed we have made it to our selves, but the difficulty is superinduced and adventitious;
Difficult indeed we have made it to our selves, but the difficulty is superinduced and adventitious;
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and therefore still, if we would take the pains to master our Spirit, as perhaps we have done to elate and exalt it, we may be successful in a good degree.
and Therefore still, if we would take the pains to master our Spirit, as perhaps we have done to elate and exalt it, we may be successful in a good degree.
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Resolution, says Seneca, upon the like occasion, will pass over all impediments. Resolution, Says Senecca, upon the like occasion, will pass over all impediments.
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No affections of the mind are so fierce and obstinate, so much themselves, but they may be tamed by Discipline.
No affections of the mind Are so fierce and obstinate, so much themselves, but they may be tamed by Discipline.
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Reason duly exercised, will conquer any passion.
Reason duly exercised, will conquer any passion.
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In our present case, Let a Man but consider, till his mind be affected with the evil,
In our present case, Let a Man but Consider, till his mind be affected with the evil,
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and unreasonableness of Revenge, and he will be quickly able to forbear it.
and unreasonableness of Revenge, and he will be quickly able to forbear it.
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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;
Let him that is tempted to anger, say, (it is Saint Chrysostom is Advice.) What can I do to you, 4 Hom. in John. c. 1. both my tongue and my hands Are tied up by Another;
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and this would be matter of Philosophy, a temper to them both.
and this would be matter of Philosophy, a temper to them both.
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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 meditate on his own infirmities, and abate a little, of that too high opinion, which perhaps he may have of himself.
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Let him remember how unguarded his own behaviour many time may be; how much he may stand in need of forgiveness himself.
Let him Remember how unguarded his own behaviour many time may be; how much he may stand in need of forgiveness himself.
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Let him consider, that no Man is invincible, that he may meet with those that are as obstinate and wilful as himself.
Let him Consider, that no Man is invincible, that he may meet with those that Are as obstinate and wilful as himself.
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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:
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:
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a great many injuries will vanish into nothing; Great ones will appear indifferent, and the greatest may be easily supported.
a great many injuries will vanish into nothing; Great ones will appear indifferent, and the greatest may be Easily supported.
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Finally, Let us set before us the Examples of great and holy Men, who when their enemies have been under their power,
Finally, Let us Set before us the Examples of great and holy Men, who when their enemies have been under their power,
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when they might have taken their utmost revenge upon them, have pass'd over all their injuries and affronts with neglect and pity.
when they might have taken their utmost revenge upon them, have passed over all their injuries and affronts with neglect and pity.
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And thus we may encourage our selves by the experience and success of others, as well as by the reason of the thing.
And thus we may encourage our selves by the experience and success of Others, as well as by the reason of the thing.
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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;
Time would fail me to tell of Joseph, David, Job, the Publican, Saint Stephen, and the rest, whose stories Are recorded in the Holy Scripture;
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it is enough, 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;
it is enough, 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;
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and prayed for those who insulted over him, and slew him, Father, forgive them, for they know not what they do.
and prayed for those who insulted over him, and slew him, Father, forgive them, for they know not what they do.
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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.
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.
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in Rog. Serm. 1. where he acted altogether as a man, and proposed himself to our imitation. in Rog. Sermon 1. where he acted altogether as a man, and proposed himself to our imitation.
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And now, I hope, upon the strength of so many considerable Motives, we may be all perswaded, at least, to attempt the mastery of our selves.
And now, I hope, upon the strength of so many considerable Motives, we may be all persuaded, At least, to attempt the mastery of our selves.
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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.
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.
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It may be difficult at first, to change a habit, that is riveted by long indulgence;
It may be difficult At First, to change a habit, that is riveted by long indulgence;
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but pertinacity and time will overcome it. Nature delights and hastens to throw off all obstructions;
but pertinacity and time will overcome it. Nature delights and hastens to throw off all obstructions;
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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.
and when once we have made a little Way, we shall then proceed, secundo Flumine, and be overjoyed At the recovery of our primitive, our proper disposition.
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Besides, the ready assistances of God, who will facilitate our difficulties, assist us by his Wisdom, support us by his Power,
Beside, the ready assistances of God, who will facilitate our difficulties, assist us by his Wisdom, support us by his Power,
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and refresh us by the irradiations of his Love, till the Victory be obtained:
and refresh us by the irradiations of his Love, till the Victory be obtained:
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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.
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.
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To which, of his mercy, may he bring us all, for Jesus Christ his sake, the Righteous;
To which, of his mercy, may he bring us all, for jesus christ his sake, the Righteous;
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To whom, with the Father, and the blessed Spirit, be ascribed all Honour, Glory, Praise, Dominion and Obedience, now and for ever. Amen. FINIS.
To whom, with the Father, and the blessed Spirit, be ascribed all Honour, Glory, Praise, Dominion and obedience, now and for ever. Amen. FINIS.
p-acp ro-crq, p-acp dt n1, cc dt j-vvn n1, vbb vvn d n1, n1, n1, n1 cc n1, av cc p-acp av. uh-n. fw-la.
(23) sermon (DIV1)
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