sincerity is a pure and complete thing, ship, as Seneca calleth it) commonly exclusive of all mixture or alloy.

And as to external acts at least, it is plain that charity towards others may reach self-love; for we may be as serious, as vigorous, as industrious in acting for our neighbour's good, as we can be in pursuing our own designs and interests for reason easily can manage and govern external practice; and common experience showeth the matter to this extent practicable, seeing that often men do employ as much diligence on the concerns of others, as they can do on their own (being able to do no more than their best in either case :) wherefore in this respect charity may vie with selfishness; and practising thus far may be a step to mount higher.

Also rational consideration will enable us to perform some interior acts of charity in the highest degree; for if we do but (as without much difficulty we may do) apply our mind to weigh the qualities and the actions of our neighbour, we may thence obtain a true opinion and just esteem of him; and, secluding gross folly or flattery of ourselves, how can we in that respect or instance be more kind or benign to ourselves?

Is it not also within the compass of our ability to repress those passions of soul, the eruption whereof tendeth to the wrong, damage, and offence of our neighbour; in regard to which practice St. Paul affirmeth, that the law may be fulfilled: Love (saith he) worketh no evil to his neighbour; therefore love is the fulfilling of the law? And what more in this respect can we perform for ourselves?

doeth far more: for what will not a fond lover undertake and achieve for his minion, although she really be the worst enemy he can have? yet for such a snake will he not lavish his estate, prostitute his honour, abandon his ease, hazard his safety, shipwreck his conscience, forfeit his salvation? What may not a Delilah obtain of her Samson, a Cleopatra of her Anthony, how prejudicial soever it be to his own interest and welfare?

Why, then, may not a principle of charity, grounded on so much better reason, and backed by so much stronger motives, be conceived able to engage men to the like practice? why may not a man be disposed to do that out of a hearty goodwill, which he can do out of vain conceit or vicious appetite? why shall other forces overbear nature, and the power of charity be unable to match it?

4. Let us consider, that those dispositions of soul which usually with so much. violence do thwart the observance of this precept, are not ingredients of true selflove, by the which we are directed to regulate our charity; but a spurious brood of our folly and provity, which imply not a sober love of ourselves, but a corrupt fondness toward an idol of our fancy mistaken for ourselves.

A high conceit of our worth or ability, of our fortune or worldly state, of our works and achievements; a great complacence or confidence in some endowment or advantage belonging to us, a stiff adherence to our own will or humour, a greedy appetite to some particular interest or base pleasure; these are those, not attendants of natural self-love, but 3. We may consider, that commonly issues of unnatural depravedness in judgwe see men inclined by other principles ment and affections, which render our to act as much or more for the sake of practice so exorbitant in this regard, makothers, as they would for themselves. ing us seem to love ourselves so immodMoral honesty hath inclined some, am-erately, so infinitely; so contracting our bition and popularity have excited others, to encounter the greatest dangers, to attack the greatest difficulties, to expose their safety, to sacrifice their lives, for the welfare of their country.*

Common friendship hath often done as much, and brutish love (that mad friend

̓Αληθὲς δὲ τὸ περὶ τοῦ σπουδαίου, καὶ τὸ τῶν · φίλων ἕνεκα πολλὰ πράττειν καὶ τῆς πατρίδος, καν δέῃ bRepaяoOVhσKELV.-Arist. Eth. ix. 8.

Rom. xiii. 10.

souls, and drawing them inwards, that
we appear indisposed to love our neigh-
bour in any considerable degree: if these
(as by serious consideration they may be)
were avoided, or much abated, it would
not be found so grievous a matter to love
our neighbour as ourselves; for that so-
ber love remaining behind, to which na-
ture inclineth, and which reason approv-
*Insana amicitia. -Sen. Ep. ix.
Chrys. in Eph. p. 797.

f

eth, would rather help to promote than | invective to breed abhorrence of uncharyield any obstacle to our charity: if such itableness; nature sufficiently prompting perverse selfishness were checked and to favour the one, and to detest the other.* depressed, and natural kindness cherished and advanced, then true self-love and charity would compose themselves into near a just poise.

5. Indeed (which we may further consider) our nature is not so absolutely averse or indisposed to the practice of such charity, as to those may seem who view it slightly, either in some particular instances, or in ordinary practice: nature hath furnished us with strong instincts for the defence and sustenance of our life; and common practice is depraved by ill education and custom: these some men poring on, do imagine no room left for charity in the constitution of men; but they consider not that one of these may be so moderated, and the other so corrected, that charity may have a fair scope in men's hearts and practice; and they slip over divers pregnant marks of our natural inclination thereto.

The practice of the former in common language hath ever been styled humanity; and the disposition from whence it floweth is called good-nature: the practice of the latter is likewise termed inhumanity, and its source ill-nature; as thwarting the common notions and inclinations of mankind, divesting us of our manhood, and rendering us a sort of monsters among men.

No quality hath a clearer repute, or is commonly more admired, than generosity, which is a kind of natural charity, or hath a great spice thereof: no disposi tion is more despised among men than niggardly selfishness; whence commonly men are ashamed to avow self-interest as a principle of their actions (rather fa thering them on some other cause), as being conscious to themselves that it is the basest of all principles.†

Whatever the censurers and detractors of human nature do pretend, yet even themselves do admire pure beneficence, and contemn selfishness; for, if we look to the bottom of their intent, it is hence they are bent to slander mankind as void of good nature, because out of malignity they would not allow it a quality so ex

Man having received his soul from the breath of God, and being framed after the image of his most benign parent, there do yet abide in him some features resembling God, and relics of the divine original; there are in us seeds of ingenuity, of equity, of pity, of benignity, which being cultivated by sober consid-cellent and divine. eration and good use, under the conduct Wherefore, according to the general and aid of heavenly grace, will produce noble fruits of charity.

The frame of our nature so far disposeth us thereto, that our bowels are touched with sensible pain upon the view of any calamitous object our fancy is disturbed at the report of any disaster befalling any person; we can hardly see or read a tragedy without motions of compassion.

The practice of benignity, of courtesy, of clemency at first sight, without any discursive reflection, doth obtain approbation and applause from us; being no less grateful and amiable to the mind than beauty to our eyes, harmony to our ears, fragrancy to our smell, and sweetness to our palate and to the same mental sense, malignity, cruelty, harshness, all kinds of uncharitable dealing, are very disgustful and loathsome.

There wanteth not any commendation to procure a respect for charity, nor any

judgment and conscience of men (to omit other considerations,) our nature is not so averse from charity, or destitute of propensions thereto; and therefore cherishing the natural seeds of it, we may improve it to higher degrees.

6. But supposing the inclinations of nature, as it now standeth in its depraved and crazy state, do so mightily obstruct the practice of this duty in the degree specified, so that however we cannot by any force of reason or philosophy attain to desire so much, or relish so well, the good of others as our own; yet we must remember that a subsidiary power is by the divine mercy dispensed, able to control and subdue nature to a compliance,

* "Οθεν τοὺς φιλανθρώπους ἐπαινοῦμεν.—Arist. Eth. viii. 1.

† Επιτιμῶσι γὰρ τοῖς ἑαυτοὺς μάλιστα ἀγαπῶσι, καὶ ὡς ἐν αἰσχουν φιλαύτους ἀποκαλοῦσι.—Arist. ix. 2 Οσῳ ἂν βελτίων ᾖ, μᾶλλον διὰ τὸ καλὸν, καὶ φίλου Eveka, o de atrod Tapinoi.—Ibid.

to raise our practice above our natural | of corporeal pleasures: whereas virtuforces. We have alike averseness to ous persons, not admiring those things, other spiritual duties (to the loving God will constantly act for honesty sake, and with all our hearts, to the mortifying our out of love to their friends or country; flesh and carnal desires, to the contempt wherein although they most really benefit of worldly things, and placing our happi- and truly gratify themselves, yet are they ness in spiritual goods ;) yet we are able not blamed for selfishness.* to perform them by the succour of grace, and in virtue of that omnipotency which St. Paul assumed to himself when he said, I can do all things by Christ enabling me.5

And so indeed it is: if we rightly did apprehend the infinite vanity of all worldly goods, the meanness of private concerns, the true despicableness of all those honours, those profits, those delights, on which commonly men do so dote, we should not be so fond or jealous of them, as to scrape or scuffle for them, envying or grudging them to others; if we did conceive the transcendent worth of future rewards allotted to this and other virtues, the great considerableness of public good at which charity aimeth, the many advantages which may accrue to us from our neighbour's welfare (entertained with complacence, and wisely accommodated to our use), we should not be so averse from tendering his good as our own.

If we can get the Spirit of love," (and assuredly we may get it, if we carefully will seek it, with constant fervency imploring it from him who hath promised to bestow it on those that ask it), it will infuse into our minds that light, whereby we shall discern the excellency of this duty, together with the folly and baseness of that selfishness which crosseth it; it will kindle in our hearts charitable affections, disposing us to wish all good to our neighbour, and to feel pleasure therein; it will render us partakers of that divine nature, which so will guide and urge us in due measure to affect the benefit of others, as now corrupt nature doth move us unmeasurably to covet our own; be- If we look upon ourselves as subsisting supported and elevated by its virtue, ing only by our own care and endeavour, we may, surmounting the clogs of flesh- without any other patronage or help, it ly sense and conceit, soar up to the due may thence prove hard to regard the inpitch of charity; being codidazio, terests of others as comparable to our taught of God to love one another and own; seeing, then, in order to our living endowed with the fruits of the Spirit, with any convenience, it is necessary which are love, gentleness, goodness, that we should be solicitous for our own meekness; and created according to God preservation and sustenance, that will enin Christ Jesus, to the practice of an-gage us to contend with others as comswerable good works.

7. There are diverse means conducible to the abatement of difficulty in this practice which I shall propose, referring the matter to issue upon due trial of them. 1. Let us carefully weigh the value of those things which immoderate self-love doth affect in prejudice to charity, together with the worth of those which charity doth set in balance to them.

Aristotle himself doth observe, that the ground of culpable self-love, scraping, scrambling, scuffling for particular interest, is men's high esteem and passion for, and greedy appetite of wealth, of honours,

& Phil. iv. 13, ἐν τῷ ἐνδυναμοῦντι,

h2 Tim. i. 7.

2. Let us consider our real state in the world, in dependence upon the pleasure and providence of Almighty God.

petitors for the things we need, and uncapable otherwise to attain but if (as we ought to do, and the true state of things requireth) we consider ourselves. as subsisting under the protection, and by the providence of God, who no less careth for us than for others, and no less for others than for us (for, as the Wise Man saith, he careth for all alike ;† who recommendeth to us a being mutually

* Οἱ μὲν οὖν εἰς ὄνειδος ἄγοντες αὐτὸ, φιλαύτους

καλοῦσι τοὺς ἑαυτοῖς ἀπονέμοντας τὸ πλεῖστον ἐν χρή μασι, καὶ τιμαῖς, καὶ ἡδοναῖς ταῖς σωματικαῖς· τούτων γὰρ οἱ πολλοὶ ὀρέγονται, καὶ ἐσπουδάκασι περὶ αὐτὰ, ὡς ἄριστα ὄντα· διὸ καὶ περιμάχητά ἐστιν· οἱ δὲ περὶ ταῦτα πλεονέκται χαρίζονται ταῖς ἐπιθυμίαις, καὶ ὅλως τοῖς πάθεσι, καὶ τῷ ἀλόγῳ τῆς ψυχῆς δικαίως δὴ τοῖς οὕτω φιλαύτοις ονειδίζεται.— Arist. Eth. ix. 8.

i 1 Thess. iv. 9; Gal. v. 22; Eph. v. 9; Col. Vid. tot. iii. 12; Eph. iv. 24; ii. 10.

† Ομοίως δὲ προνοεῖ περὶ πάντων.—Sap. vi. 7.

gance, for that partiality and injustice, | It being therefore a duty of so grand which are the sources of immoderate self-love?

THE NATURE, PROPERTIES, AND ACTS OF herents to it; some internally resident in