et. iii. 18.

duty, yea by his practice far outdo his precept? For, he SERM. who from the brightest glories, from the immense riches, from the ineffable joys and felicities of his celestial kingdom, did willingly stoop down to assume the garb of a servant, to be clothed with the infirmities of flesh, to become a man of sorrow and acquainted with grief: he who for our fake vouchsafed to live in extreme penury and disgrace, to feel hard want, sore travail, bitter persecution, most grievous shame and anguish: he who not only did contentedly bear, but purposely did choose to be accused, to be Nandered, to be reviled, to be mocked, to be tortured, to pour forth his heart-blood upon a cross, Rom. v. 6. for the sake of an unprofitable, an unworthy, an impious, an ingrateful generation ; for the salvation of his open Eph. ii. 1. enemies, of base apostates, of perverse rebels, of villainous Chryl, in traitors : he who, in the height of his mortal agonies, did Eph.Or.vii.

, in i Cor. sue for the pardon of his cruel murderers; who did send Or. Issii, his Apostles to them, did cause so many wonders to be done before them, did furnish all means requisite to convert and save them : he that acted and suffered all this, and more than can be expressed, with perfect frankness and good-will; did he not signally love his neighbour AS Heb. xii. 2. himself, to the utmost measure? did not in him virtue conquer nature, and charity triumph over self-love? This he did to seal and impress his doctrine; to thew us what we should do, and what we can do by his grace; to oblige us and to encourage us unto a conformity with him in this respect; for, Walk in love, faith the Apostle, Eph. v. 1.

'i John iii. as Christ hath also loved us, and hath given himself for us ; 16. and, This, faith he himself, is my commandment, that ye John xv.

, 12. xiii. 34. love one another as I have loved you : and how can į". better conclude, than in the recommendation of such an example ?

Now, our Lord Jesus Christ himself, and God even 2 Theff. ii. our father, who hath loved us, and hath given us ever- 16. lasting confolation, and good hope through grace, comfort your hearls, and stablish you in every good word and work.



Matth. xxii. 39.

Thou shalt love thy neighbour as thyself. SERM. I HAVE formerly discoursed on these words, and then

Thewed how they do import two observable particulars : first a rule of our charity, or that it should be like in nature; then a measure of it, or that it should be equal in degree to the love which we do bear to ourselves. Of this latter interpretation I did assign divers reasons, urging the observance of the precept according to that notion : but one material point, scantiness of time would not allow me to consider; which is the removal of an exception, to which that interpretation is very liable, and which is apt to discourage from a serious application to the practice of this duty so expounded.

If, it may be said, the precept be thus understood, as to oblige us to love our neighbours equally with ourselves, it will prove unpracticable, such a charity being merely romantic and imaginary; for who doth, who can love his neighbour in this degree? Nature powerfully doth resist, common sense plainly doth forbid that we should do fo: a natural instinct doth prompt us to love ourselves, and we are forcibly driven thereto by an unavoidable sense of pleasure and pain, resulting from the constitution of our body and soul, so that our own least good or evil are very sensible to us : whereas we have no such potent inclination to love others; we have no sense or a very faint one of what another doth enjoy or endure: doth not SERM. therefore nature plainly suggest, that our neighbour's XXVI. good cannot be so considerable to us as our own? especially when charity doth clash with self-love, or when there is a competition between our neighbour's interest and our own, is it possible that we should not be partial to our own side? is not therefore this precept such as if we should be commanded to fly, or to do that which natural propension will certainly hinder?

In answer to this exception I say, first,

1. Be it so, that we can never attain to love our neighbour altogether so much as ourselves, yet may it be reasonable that we should be enjoined to do so; for

Laws njust not be depressed to our imperfection, nor rules bent to our obliquity : but we must ascend toward the perfection of them, and strive to conform our practice to their exactness. If what is prescribed be according to the reason of things just and fit, it is enough, although our practice will not reach it; for what remaineth may be supplied by repentance and humility in him that should obey, by mercy and pardon in him that doth command.

In the prescription of duty it is just, that what may be required, even in rigour, should be precisely determined, though in execution of justice or dispensation of recompence consideration may be had of our weakness; whereby both the authority of our governor may be maintained, and his clemency glorified.

It is of great use, that by comparing the Law with our practice, and in the perfection of the one discerning the defect of the other, we may be humbled, may be sensible of our impotency, may thence be forced to seek the helps of grace, and the benefit of mercy.

Were the rule never so low, our practice would come beneath it; it is therefore expedient that it should be high, that at least we may rise higher in performance than otherwise we should do: for the higher we aim, the nearer we shall go to the due pitch ; as he that aimeth at heaven, although he cannot reach it, will


Matt, v. 4 xix. 21.

SERM. yet shoot higher than he that aimeth only at the XXVI. house-top.

The height of duty doth prevent noth and decay in • virtue, keeping us in wholesome exercise and in continual Phil. iii. 12. improvement, while we be always climbing toward the

top, and straining unto farther attainment: the fincere prosecution of which course, as it will be more profitable unto us, so it will be no less acceptable to God, than if we could thoroughly fulfil the law; for in judgnient God will only reckon upon the sincerity and earnestness of our

endeavour : so that if we have done our besi, it will be Cor. v. 28. taken as if we had done all. Our labour will not be loft 1 Theff. i.

nelle in the Lord; for the degrees of performance will be conHeb. vi. 10. fidered, and he that hath done his duty in part shall be

proportionably recompensed; according to that of St. 1 Cor. iii. 8. Paul, Every man shall receive his own reward according to

48. his own work. Hence sometimes we are enjoined to be 1 Pet. i. 16. perfect as our heavenly Father is perfect, and to be holy Web. i. 12as God is holy; otheru hile to go on to perfection, and to Phil. 3. press toward the mark; which precepts in effect do import

the same thing; but the latter implieth the former, although in attainment impossible, yet in attempt very profitable : and surely he is likely to write belt, who propofeth to himself the fairest copy for his imitation.

In fine, if we do act what is possible, or as we can do conform to the rule of duty, we may be sure that no impossibility of this, or of any other sublime law, can prejudice us.

I say, of any other law; for it is not only this law to which this exception may be made, but many others, perhaps every one evangelical law, are alike repugnant to corrupt nature, and seem to surmount our ability.

But neither is the performance of this task so impossible, or so desperately hard, (if we take the right course, and use proper means toward it,) as is supposed: as may somewhat appear, if we will weigh the following conliderations.

1. Be it considered, that we may be mistaken in our account, when we do look on the impossibility or difti. culty of such a practice, as it appeareth at present, before SERM. we have seriously attempted, and in a good method, by XXVI. due means, earnestly laboured to achieve it : for many things cannot be done at first, or with a small practice, which by degrees and a continued endeavour may be effected ; divers things are placed at a distance, so that without paffing through the interjacent way we cannot arrive at them; divers things seein hard before trial, which afterward prove very easy: it is impossible to fly up to the top of a steeple, but we may ascend thither by steps; we cannot get to Rome without crossing the seas, and travelling through France or Germany; it is hard to comprehend a subtile theorem in geometry, if we pitch on it first; but if we begin at the simple principles, and go forward through the intermediate propofitions, we may easily attain a demonstration of it: it is hard to swim, to dance, to play on an instrument; but a little trial, or a competent exercise will render those things easy to us : so may the practice of this duty seem impossible, or insuperably difficult, before we have employed divers means, and voided divers impediments; before we have inured our minds and affections to it; before we have tried our forces in some instances thereof, previous to others of a higher strain, and nearer the perfection of it.

If we would set ourselves to exercise charity in those instances, whereof we are at first capable without much reluctancy, and thence proceed toward others of a higher nature, we may find such improvement, and taste such content therein, that we may soon arise to incredible degrees thereof; and at length perhaps we may attain to such a pitch, that it will seem to us base and vain to consider our own good before that of others, in any sensible measure; and that nature which now so mightily doth contest in favour of ourselves, may in time give way to a better nature, born of custom, affecting the good of others. Let not therefore a present sense or experience raise in our minds a prejudice against the possibility or practicableness of this duty.

2. Let us consider, that in some respects, and in divers

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