SERM. it is enjoined, But the ftranger that dwelleth with you shall XXV. be unto you as one born among you, and thou shalt love him Levit. xix. as thyself; for by that ftranger (as the Jewish mafters 34. Eph. ii. 14. John iii. 16. will interpret it) is meant a profelyte of righteousness; or one who, although a ftranger by birth, was yet a brother in religion, having voluntarily fubmitted to their Law, being engaged in the fame covenant, and thence admitted to the fame privileges, as an adopted child of that holy family. But now, fuch diftinctions of men being voided, and Acts x. 36. that wall of partition demolished, all the world is become one people; fubject to the laws of one common Lord; and capable of the mercies purchased by one Redeemer. Tit. iii. 4. God's love to mankind did move him to fend our Lord into the world, to affume human nature, and therein to become 1 Tim ii. 5. a mediator between God and men. Our Lord's kindness to all his brethren difpofed him to undertake their fal1 John ii. 2. vation, and to expiate their fins, and to tafte death for every man; the effect whereof is an univerfal reconciliation of God to the world, and an union of men Heb. ii. 9. 2 Cor. v. 19. Col. i. 20. ii. 13. Now the blood of Chrift hath cemented mankind; the favour of God embracing all hath approximated and combined all together; fo that now every man is our brother, not only by nature, as derived from the fame stock, but by grace, as partaker of the common redemption; now 1 Tim ii. 4. God defiring the falvation of all men, and inviting all men Col. i. 23. to mercy, our duty must be coextended with God's grace, and our charity muft follow that of our Saviour. Tit. ii. 11. We are therefore now to all men, that which one Jew was to another; yea more than fuch, our Christianity having induced much higher obligations, flricter alliances, and stronger endearments, than were thofe, whereby Judaifm did engage its followers to mutual amity. The duties of common humanity (to which our natural frame and fenfe do incline us, which philofophy recommendeth and natural religion doth prefcribe, being grounded upon our community of nature and cognation of blood, upon apparent equity, upon general convenience and utility) our religion doth not only enforce and confirm, but enhance SERM. and improve; fuperadding higher instances and faster ties XXV. of fpiritual relation, reaching in a fort to all men, (as being in duty, in defign, in remote capacity our spiritual brethren ;) but in eípecial manner to all Chriftians, who actually are fellow members of the fame holy fraternity, contracted by spiritual regeneration from one heavenly feed, fupported by a common faith and hope, strengthened 1 Pet. i, 23. by communion in acts of devotion and charity. ii. 17. 12. 24. Tit. iii. 2. make 1 Theff. v. men, 15. ἤπιον εἶναι Hereon therefore are grounded thofe evangelical commands, explicatory of this Law as it now ftandeth in force; that as we have opportunity we should do good unto all Gal. vi. 10. men, especially unto them who are of the household of faith; that we should abound in love one towards another, and Theff. iü. towards all men; that we should glorify God in our pro- 2 Cor. ix. felfed fubjection unto the Gospel of Chrift, by liberally dif. 12, 13. tributing to the faints, and to all men; that we should follow peace with all men, fhould be patient toward all Heb. xii. men; and gentle toward all men, and shew all meekness Theff. v. toward all men ; and ever follow that which is good both 14. among ourselves, and to all men; that we fhould fupplications, interceffions, and thanksgivings for all efpecially for all faints, or all our fellow Christians; express moderation, or ingenuity, to all men. Such is the object of our charity; and thus did Lord himself expound it, when by a Jewish lawyer being put to refolve this question, And who is my neighbour? he did propound a cafe, or history, whereby he did extort mani de from that Rabbi this confeffion, that even a Samaritan, dif- δὲν ἄλλο ἐστ charging a notable office of humanity and mercy to a TriJew, did thereby most truly approve himself a good s λογικὸν ζῶον, neighbour to him; and confequently that reciprocal per- &c. Ju. formances of fuch offices were due from a Jew to a Samaritan; whence it might appear, that this relation of 320. neighbourhood is univerfal and unlimited. So much for the object. τας. our 24. II. As for the qualification annexed and couched in those words, as thyfelf; that, as I conceive, may import both a rule declaring the nature, and a measure determin 1 Tim. ii. 1. Eph. vi. 18. Phil iv. 5. Luke x. 29. Mart. contr. Tryph. p. T Arift. Eth. ix. 4. SERM. ing the quantity, of that love which is due from us to our XXV. neighbour; the comparative term as implying both conHan formity or fimilitude, and commensuration or equality. τῆς φιλίας τῇ πρὸς ἑαυ 1. Loving our neighbour as ourselves doth import a rule, directing what kind of love we fhould 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 and reasonable fo to do. χρεία πολλῶν λόγων, μα 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 excellent wisdom and goodness of him who framed it,) Tip - that by it very easily and certainly we may difcern all the par, idi didarias fpecialties of our duty, without looking abroad or having Taxians To recourse to external inftructions; so that by it we may be θέλημά σε δικασὴς, σὺ της της σε ιγ. via vo- perfect lawgivers, and skilful judges, and faithful monitors sy to ourselves of what in any cafe we should do: for every give vodi- one by internal experience knoweth what it is to love αυτή ζωής. Ur himself, every one is conscious how he useth to treat Chryf. Avde himself; each one confequently can prescribe and decide for himself, what he ought to do toward his neighbour: so 1 Theff. iv. that we are not only Deodidanтos, 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 propofe the law of charity in these terms, - Whatsoever ye would that men should do unto you, do ye even fo unto them, for this is the law and the prophets; Conf. Apof that is, unto this rule all the fpecial precepts of charity propofed in holy Scripture may be reduced. 9. 12. Luke vi. 31. "Ο μισεῖς, Mandvi ☛ns. Tob. iv. 15. i. 1. 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 esteem and set by ourselves? Do we not strive to maintain in our minds a good opinion of ourfelves? Can any mifchances 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-'0 rè ranfare and advantage in every kind? Do we not heartily raya, with good fuccefs to our own designs and undertakings? e ar Are we unconcerned or coldly affected in any case touch-iyadà, ing our own fafety, our estate, our credit, our fatisfaction ayadà xùor pleasure? Do we not especially, if we rightly under- . &c. ftand ourselves, defire the health and happiness of our contr.Tryph. Juft. Mart, 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 prosperity? Do we ever repine at any advantages accruing to our perfon 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 inftruct 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 diftrefs? Can we especially, if we are ourselves, without grievous difpleasure apprehend ourselves enflaved to fin and Satan, deftitute of God's favour, exposed 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 fupply of our fpiritual 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 fuitable 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 fuftenance or convenience? do we not indeed gladly perform the meanest and moft 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 edification. Are we cafily angry with ourselves, do we retain implacable grudges against ourselves, or do we execute upon ourfelves mifchievous revenge? are we not rather very meek and patient toward ourselves, mildly comporting with our own great weaknesses, our troublesome humours, our impertinences and follies; readily forgiving ourselves |