τῆς φιλίας Tv SERM. ing the quantity, of that love which is due from us to our XXV. neighbour; the comparative term as implying both conHipon formity or fimilitude, and commensuration or equality. τῇ πρὸς ἑαυ 1. Loving our neighbour as ourselves doth import a Ta rule, directing what kind of love we should bear and exercife toward him; or informing us that our charity doth confift in having the fame affections of foul, and in performing the fame acts of beneficence toward him, as we are ready by inclination, as we are wont in practice to have or to perform toward ourselves, with full approbation of our judgment and confcience, apprehending it just Οὐ χρεία δικασὴς, σὺ της της σε and reasonable fo to do. We cannot indeed better understand the nature of this duty, than by reflecting on the motions of our own heart, and obferving the course of our demeanour toward ourfelves; for thence infallibly we may be affured how we fhould ftand affected, and how we should behave ourselves toward others. This is a peculiar advantage of this rule, (inferring the πολλῶν λό. excellent wisdom and goodness of him who framed it,) γων, દે μα goripa - that by it very easily and certainly we may discern all the Saraius fpecialties of our duty, without looking abroad or having Taxians To recourse to external inftructions; fo that by it we may be θέλημά σε vida perfect lawgivers, and skilful judges, and faithful monitors soy 'to ourselves of what in any case we should do: for every voodi- one by internal experience knoweth what it is to love Urns himself, every one is conscious how he useth to treat Chryf. Avg. himself; each one confequently can prescribe and decide for himself, what he ought to do toward his neighbour: fo 1 Theff. iv. that we are not only Jodidxxтo, taught of God, as the Matt. vii. Apoftle faith, to love one another; but autodidaxтo, taught of ourselves how to exercise that duty: whence our Lord otherwhere doth propose the law of charity in these terms, ndevi Ton- Whatfoever ye would that men should do unto you, do even fo unto them, for this is the law and the prophets; Conf. Apoft. that is, unto this rule all the fpecial precepts of charity proposed in holy Scripture may be reduced. γ. 9. 12. Luke vi. 31. Ο μισεῖς, ons. Tob. iv. 15. i. 1. ye Wherefore for information concerning our duty in each cafe and circumstance, we need only thus to confult and interrogate ourselves, hence forming refolutions concern- SERM. ing our practice. Do we not much efteem and set by ourselves? Do we not strive to maintain in our minds a good opinion of ourfelves? Can any mischances befalling us, any defects obfervable in us, any faults committed by us induce us to flight or despise ourselves?—This may teach us what regard and value we should ever preserve for our neighbour. XXV. σίον ὡς ἑαυ βέλεται Do we not fincerely and earnestly defire our own wel-'Or fare and advantage in every kind? Do we not heartily, wish good fuccefs to our own defigns and undertakings? gar Are we unconcerned or coldly affected in any cafe touch-ayadà, ing our own safety, our estate, our credit, our fatisfaction yada xor pleasure? Do we not especially, if we rightly under- ra, &c. Juft. Mart. ftand ourselves, defire the health and happiness of our contr.Tryph. fouls? This doth inform us, what we should with and p. 321. covet for our neighbour. Have we not a fenfible delight and complacency in our own profperity? Do we ever repine at any advantages accruing to our person or condition? Are we not extremely glad to find ourselves thriving and flourishing in wealth, in reputation, in any accommodation or ornament of our ftate? Especially if we be fober and wife, doth not our fpiritual proficiency and improvement in virtue yield joyous fatisfaction to us? Are we not much comforted in apprehending ourselves to proceed in a hopeful way toward everlasting felicity?—This may instruct us what content we should feel in our neighbour's profperity, both temporal and spiritual. Do we not seriously grieve at our own difafters and difappointments? Are we not in fad dumps, whenever we incur any damage or difgrace? Do not our diseases and pains forely afflict us? Do we not pity and bemoan ourselves in any want, calamity, or distress? Can we especially, if we are ourselves, without grievous difpleafure apprehend ourselves enflaved to fin and Satan, deftitute of God's favour, expofed to endless mifery ?-Hence may we learn κείνῳ βελή SERM. how we fhould condole and commiferate the misfortunes XXV. of our neighbour. Do we not eagerly profecute our own concerns? Do we not with huge vigour and industry strive to acquire all conveniences and comforts to ourselves, to rid ourselves of all wants and moleftations? Is our folicitous care or painful endeavour ever wanting toward the fupport and fuccour of ourselves in any of our needs? Are we satisfied in merely wishing ourselves well? are we not also busy and active in procuring what we affect? Especially, if we are well advised, do we not effectually provide for the weal of our foul, and supply of our spiritual neceffities; labouring to rescue ourselves from ignorance and error, from the tyranny of fin, from the torture of a bad confcience, from the danger of hell? This fheweth how ready we should be really to further our neighbour's good, miniftering to him all kinds of affiftance and relief suitable to his needs, both corporal and spiritual. Are we so proud or nice, that we difdain to yield attendance or service needful for our own fustenance or convenience? do we not indeed gladly perform the meanest and most fordid offices for ourselves?-This declareth how condefcenfive we fhould be in helping our neighbour, how ready even to wash his feet, when occafion doth require. Do we love to vex ourselves, or cross our own humour? do we not rather feek by all means to please and gratify ourselves?—This may warn us how innocent and inoffenfive, how compliant and complacent we should be in Rom. xv. 2. our behaviour toward others; endeavouring to please them in all things, especially for their good to edifi cation. Are we easily angry with ourselves, do we retain implacable grudges against ourselves, or do we execute upon ourselves mifchievous reyenge? are we not rather very meek and patient toward ourselves, mildly comporting with our own great weakneffes, our troublesome humours, our impertinences and follies; readily forgiving ourselves. the most heinous offences, neglects, affronts, injuries, and SERM. XXV. outrages committed by us against our own intereft, honour, and welfare?—Hence may we derive leffons of meeknefs and patience, to be exercised toward our neighbour, in bearing his infirmities and mifcarriages, in remitting any wrongs or discourtefies received from him. Are we apt to be rude in our deportment, harsh in our language, or rigorous in our dealing toward ourselves? do we not rather in word and deed treat ourselves very foftly, very indulgently? Do we ufe to pry for faults, or to pick quarrels with ourselves, to carp at any thing faid or done by us, rafhly or upon flight grounds to charge blame on ourselves, to lay heavy cenfures on our actions, to make foul conftructions of our words, to blazon our defects, or aggravate our failings? do we not rather connive at and conceal our blemishes? do we not excuse and extenuate our own crimes? Can we find in our hearts to frame virulent invectives, or to dart bitter taunts and fcoffs against ourselves; to murder our own credit by flander, to blast it by detraction, to maim it by reproach, to prostitute it to be deflowered by jeering and fcurrilous abuse? are we not rather very jealous of our reputation, and ftudious to preserve it, as a precious ornament, a main fence, an useful inftrument of our welfare? Do we delight to report, or like to hear ill ftories of ourselves? do we not rather endeavour all we can to ftifle them; to tie the tongues and ftop the ears of men against them?-Hence may we be acquainted how civil and courteous in our behaviour, how fair and ingenuous in our dealing, how candid and mild in our judgment or cenfure, we should be toward our neighbour; how very tender and careful we should be of anywife wronging or hurting his fame. Thus reflecting on ourselves, and making our practice toward ourselves the pattern of our dealing with others, we fhall not fail to discharge what is prefcribed to us in this law: and fo we have here a rule of charity. But farther, SERM. 2. Loving our neighbour as ourselves doth alfo import XXV. the measure of our love toward him; that it should be iv. 8. commenfurate and equal in degree to that love which we bear and exercise toward ourselves. St. Peter once and 1 Pet. i. 22. again doth exhort us to love one another exteves, with an outfiretched affection: and how far that affection should be ftretched we are here informed; even that it should reach the fartheft that can be, or to a parity with that intense love, which we do bear in heart, and exprefs in performance toward ourselves: fo that we do either bring down our felf-love to such a moderation, or raise up our charity to fuch a fervency, that both come to be adjusted in the fame even level. This is that pitch, at which we should aim and aspire; this is that perfection of charity, which Matt. v. 48.our Lord recommendeth to us in that injunction, Be perfect, even as your Father in heaven is perfect. That this fenfe of the words is included, yea chiefly intended, divers reafons will evince: For 1. The most natural fignification and common use of the phrase doth import thus much; and any one at first hearing would fo understand the words. 2. It appeareth by comparing this precept with that to which it is annexed, of loving God with all our heart and all our foul; which manifeftly defigneth the quantity and degree of that love: confequently the like determination is intended in this precept, which is expreffed to resemble that, or defigned in like manner to qualify and bound our duty toward our neighbour. 3. If the law doth not fignify thus much, it doth hardly fignify any thing; not at least any thing of direction or ufe to us for no man is ignorant that he is obliged to love his neighbour, but how far that love must extend is the point wherein most of us do need to be refolved, and without fatisfaction in which we fhall hardly do any thing: for as he that oweth money will not pay except he can tell how much it is; fo to know the duty will not avail toward effectual obfervance of it, if its measure be not fixed. 4. Indeed, the law otherwife understood will rather be |