Spiritual Perfection Unfolded and Enforced from 2 Corinthians 7:1, Chapter 8

Spiritual Perfection Unfolded and Enforced from 2 Corinthians 7:1 · Chapter 8

p. 201CHAP. VIII.

Love the leading Affection. Men are distinguish'd by their Wills, rather than by their Understandings. Holy Love has the supremacy among other Graces. The excellencies of Love specified. Love to God the first Command in order and dignity. The Causes and Properties of it considered. The absolute and relative Perfections of God, the motives of our Love. The Benefits received from God in the order of Nature; Creation and Preservation. The Love of God appears in its full force in our Redemption. We must learn of Christ, how to love him. Love must descend from God to our Neighbour. 'Tis commended in Scripture. The extent and qualifications of it. It must be sincere, pure and fervent. The forgiving Injuries, an excellent effect of Love.

THE second particular Grace that we should strive to increase, is Love. 'Tis the Apostle's Prayer for the Philippians, That their Love may abound more and more in knowledge, and all understanding. Love is the affection of Union: Of this we have an illustrious Instance recorded in Scripture, That the Soul of Jonathan was knit with the Soul p. 202of David; and Jonathan loved him as his own Soul. Love is to be directed to a double Object, God and our Neighbour.

I will consider the excellency of this sanctified Affection, and its exercise and reference to the supreme and subordinate Objects of it.

'Tis requisite to premise, that Love is the leading Affection that draws the whole train with it; not only Desire and Joy, that are of near alliance with it, but Anger and Hatred, between which Affections and Love there is a repugnance and entire opposition, are inseparable from it: For aversion and flight from Evil, proceeds from the love of some Good, that the Evil deprives us of. From hence it follows, that 'tis a matter of the highest Consequence, by Wisdom discreet and severe, to direct our Love to worthy Objects. Love is the principle of all the Passions, and either sanctifies and refines them from the reliques of carnal infection, or seduces and corrupts them. The Mind is so clouded by Carnal Love, and over-rul'd by pleasant Error, that it prefers sensual Happiness before spiritual, that is suitable to the nature and dignity of the Soul. If the Light that is in thee be Darkness, how great is that Darkness?

p. 203The Angels of Light are distinguish'd from the Angels of Darkness, not so much by Knowledge and Power, as by Love and Holiness. The Devils are immortal Spirits, but under the tyrannous power of Hatred and Revenge, of Envy and Malice, which are their Sins and Torment.

Men are not distinguish'd so much by their Understandings as their Wills; not meerly by Knowledge but Love, the first act of the Will, the Faculty that rules in Man, and obeys God. There may be knowledge of the Divine Law, and an approving it by those who do not practise it: For the Contemplation of its Goodness and Equity, constrains the Mind to assent to it. From hence we may infallibly inferr, that the radical difference, and distinguishing character between a Saint, and one in the state of polluted Nature, is the affection of Love with respect to its objects and degrees. Love to God as our sovereign Happiness, is the immediate Cause of our Conversion and Re-union with him. Love to vicious Objects, or when with an intemperate current it descends to things not deserving its ardent degrees, alienates the Heart from God. Holiness is the order of Love. The excellency of holy Love will appear in the following Considerations.

p. 2041. Love has the supremacy among all the Graces of the Spirit. This in the most proper sense, is the Fire our Saviour came to kindle on the Earth. The Apostle declares, that Charity is greater than Faith and Hope; which are Evangelical Graces of eminent usefulness: For,

1. 'Tis the brightest part of the Divine Image in us. God is Love: 'Tis the most adequate Notion of the Deity, and more significant of his blessed Nature, than any other single Attribute. The most proper and honourable Conception, we can form of the Deity, is Love directed by infinite Wisdom, and exercised by infinite Power. Faith and Hope cannot be ascribed to God; they imply imperfection in their Nature, and necessarily respect an absent Object. Now all things are present to the Knowledge of God, and in his Power and Possession. But Love is his Essential Perfection; the productive Principle of all Good. Love transforms us into his likeness, and infuses the divinest temper into the Soul. In the acts of other Graces we obey God; in the acts of Love we imitate him.

This may be illustrated by its contrary: There are Sins of various kinds and degrees; Spiritual and Carnal: Spiritual, p. 205such are Pride, malignant Envy, irreconcilable Enmity, delight in Mischief, which are the proper Characters of the Devil, and denominate Men his natural Sons. Carnal Sins, which the Soul immerst in Flesh indulges, all riotous Excesses, Intemperance, Incontinence, and the like, of which a meer Spirit is not capable, denominates Men the Captives and Slaves of Satan. Now Spiritual Sins induce a greater guilt, and deeper pollution than Carnal. The exacter resemblance of the evil one, makes sinful Men more odious to God.

2. Love is more extensive in its influence, than Faith and Hope; their operations are confin'd to the Person in whom they are. The Just lives by his own Faith, and is saved by his own Hope, without communicating Life and Salvation to others: But 'tis the spirit and perfection of Love to be beneficial to all. Love comforts the afflicted, relieves the indigent, directs those who want Counsel. 'Tis the vital cement of Mankind. In the Universe, Conversation and reciprocal Kindness is the Blood and Spirits of Society, and Love makes the circulation.

3. Love gives value and acceptance to all other Gifts and Graces, and their operations. The Apostle tells us, Though I p. 206have the gift of Prophestes, and understand all Mysteries, and all Knowledge; though I have all Faith, and could remove mountains, and have not Charity, I am nothing. And though I bestow all my Goods to fe…d the Poor, and though I give my Body to be burned, and have not Charity, it profiteth me nothing. Without Charity, Faith is but a dead assent; Hope is like a Tympany, the bigger it grows, the more dangerous it proves. The most diffusive Beneficence without Love, is but a sacrifice to Vanity. 'Tis not the richness of the Gift, but the love of the giver, that makes it accepted and rewarded in Heaven. The Widows two Mites cast into the Treasury of the Temple, were of more value, in our Saviour's account, than the rich Offerings of others: For she gave her Heart, the most precious and comprehensive Gift with them. The giving our Bodies to be burned for the truth and glory of the Gospel, is the highest expression of Obedience, which the Angels are not capable of performing; yet without Charity, Martyrdom is but a vain-glorious blaze, and the sealing the Truth with our Blood, is to seal our Shame and Folly. Sincere Love, when it cannot express it self in suitable effects, has this priviledge to be accepted in God's sight, as if it were exuberant p. 207and evident in outward actions; for God accepts the Will for the Deed: If there be first a willing mind, it is accepted according to what a Man hath, and not according to that he hath not.

4. Love is the perfection of the Law, the sum and substance of every Precept. All particular Duties, though distinguished in the matter, are united in Love, as their principle and centre.Temperantiam dicimus, amorem sese Deo integrum, incorruptumque servantem, fortitudinem▪ amorem omnia propter Deun. ile perferentem. Prudentiam amorem bene discernentem ea, quibus adjuvemur, tendere in Deum. Lib. de Mor. Eccl. 11.Eccl 11 St. Austin observes, That all other Vertues, Piety, Prudence, Humility, Chastity, Temperance, Fortitude, are Love diversified by other names. Liberal Love gives supplies to the Poor, patient Love forgives Injuries.

Love is the end and perfection of the Gospel. Now the end of the Commandment is Charity, out of a pure Heart, and a good Conscience, and Faith unfeigned. Some restrain the word Commandment to the Law, thinking that the Gospel is only compounded of Promises: But they misunderstand the difference between the two Covenants. 'Tis not in that the one commands, and the other does not command, but in the nature of the Duties commanded. The Law commands to do for the obtaining of Life, the Gospel commands to believe for Salvation. This p. 208is the command of God, that we believe in the name of his Son Jesus Christ. The1 John 3. 23. 1 Tim. 1. 18. 1 Thess. 4. 2. Acts 14. 15.1 John 3:231 Tim 1:181 Thess 4:2Acts 14:15 word foreign, is by the Apostle used for the Doctrine of the Gospel: As the end of a Science or Art, is the perfection of the Understanding, in those things which are the proper subject of the Science. The end of Philosophy is Knowledge and Moral Vertue; the end of Rhetorick is Eloquence. Thus the end of the Gospel, the Divine Doctrine of our Salvation, is Love, a Coelestial Perfection. Faith in the redeeming Mercy of God, is the product of the Gospel, not of the Law, and Love is the end of Faith: Now the end is more excellent than the means to obtain it. In this respect, Love is greater than Faith. Briefly, Love is stil'd the Bond of Perfection, as it unites and consummates other Graces, comprehends and fastens them. Love to God draws forth all the active powers of the Soul in Obedience. He that with a full and fervent Will applyes himself to his Duty, will more easily, pleasantly and exactly, perform it. The Love of God will form the Soul into a more entire conformity to his Nature, and obedience to his Law, and raise it to a greater eminency of Holiness, than the clearest knowledge of all Precepts and Rules can do.

p. 2094. Love never fails. The Gifts and1 Cor. 13.1 Cor 13 Graces of the Spirit are dispensed and continued according to our different states. Some are necessary in the present state of the Church, with respect to our Sins and Troubles, from which there is no perfect freedom here. Repentance is a Duty of constant revolution; for while we are cloathed with frail Flesh, in many things we offend all. He is the best Saint who seldom falls, and speedily rises. What Tertullian said of himself is applicable to all, We are born for Repentance. What is more becoming a Christian, while so many defects and defilements cleave to him, than a mournful sense of them? This in our dying Hours will make our Redeemer more precious to us, and our relyance upon his Merits and Mediation more comfortable. Repentance should accompany us to the Gates of Heaven: But Repentance ceases for ever, when there is entire Innocence. Faith is as necessary as Life; for we are justified by it from the Condemnation of the Law: But in the future state there is no use of it; for in Heaven all Sins are pardoned, and in Hell no Sins are forgiven. Faith gives us the prospect of Heaven, Hope waits for it, but Love alone takes the possession. Faith reslgns to fruition, Hope p. 210vanishes in the Enjoyment of our desir'd Happiness, but Love is in its Exaltation. The Graces requisite for our Militant State, are Spiritual Armour: the Shield of Faith, the Helmet of Hope, and when our Warfare is ended they are useless. But Love and Peace and Joy, are Robes suitable to our Triumphant State.

'Tis true, there are some acts of Love that suppose Want and Misery, as acts of Bounty and Compassion, for there are no Objects in Heaven to whom they may be express'd. Perfect Happiness excludes all Evil. But Love in its Nature implies no Imperfection, and is Eternal as the Soul, the Subject in whom it Reigns, and as God, and the Blessed Spirits, the Objects upon whom 'tis Conversant. In Heaven 'tis more pure and refin'd. Here the Love of God takes its rise from the Love of our selves, there 'tis principally for the amiable Excellencies inherent in himself. Here the Love of the Saints is not absolutely pure: but in Heaven, whatever is desireable in Love is continued, and what is Carnal and defiling is purg'd away. The smoaky Fire is chang'd into a Spiritual Flame. The Acts of it are more intense, and the Exercise is without interruption. In Heaven the Saints are enlightned with Knowledge from the p. 211Father of Lights, and inflam'd with Love from God, who is Love: the more fully he is enjoy'd, the more fervently he is loved. Without Love there can be no Felicity in Heaven: for as Desire without Fruition is a Torment, so Possession without Delight is Stupidity.

The Joy of Heaven arises either from the direct Fruition of God, or from the reflection upon the Happiness communicated to the Saints: and Love is the Cause of that Joy. Love to Corporeal things often declines in our possessing them: for Curiosity is soon cloyed, and Experience discovers the Imperfections that were conceal'd, and according to the cooling of Love is the lessening of Joy. From hence proceeds distasts, and a sickle slight from one thing to another, without ever receiving any Satisfaction. But the amiable Perfections of God are truly Infinite, and the more clear the Vision, the more satisfying the Fruition is. The Brightness and Influence of the Divine Presence, maintains equal Love and Joy in the Blessed. According to the degrees of Excellency in the Object, and the vigorous Exercise of the comprehensive Faculties, the Understanding and Will upon it, such is our Felicity. When the Beams of God's Face are received into the prepar'd Soul, 'tis p. 212ravished with unspeakable Sweetness and Security, in his ever-satisfying Goodness and Beauty.

The perfect and mutual Love of the Saints causes a full overflowing Joy in Heaven. Sincere Love is always Benevolent, and according to its Ardency, is the desire of the Happiness of those who are the Objects of it. From hence the delight of the Saints above is redoubled, by the sense of their Personal Happiness, and the reflexion upon the happiness of all that blessed Society, who are cemented by that dear Affection. Sorrow is allayed by the Sympathy of our Friends, but Joy is heightned by Communication. Sorrow, like a Stream divided in many Channels, runs more Shallow: but Joy, like a Sun-beam, reflects with more intense Heat from the Breast of one endear'd to us by Love. In Heaven there is an Eternal Extasie of Love and Joy.

I shall now proceed to Consider our Love to God, which is the First and Great Command in Order and Dignity. 'Tis the universal Command that binds all Persons, and in all times. Some precepts are particular, and respect the several Relations of men, either Natural, Civil or Spiritual. Other Commands though General, yet are to be perform'd p. 213in special Seasons. Prayer is a universal Duty, for all are in a state of dependance upon God, and 'tis the appointed means to obtain his Favour and Benefits: 'tis a Duty of daily Revolution, for we continually stand in need of his tender and powerful Providence to bestow good things and avert evil: but this not to be our perpetual Exercise. For there are other Duties to which we must attend, that require a great part of our time. If there be a disposition in the Heart, an aptness for that Holy Duty, though the Season be distant, 'tis sufficient for our Acceptance with God. But Love in all periods of Time must be in Act: for Obedience must ever be practis'd, and that is animated by the Love of God, the Spring and Soul of it. The Life of a Christian is a continual Exercise of humble, grateful and dutiful Love.

I will consider the Causes, and Properties of this Sanctified Affection.

Love is an Affection drawn forth by Desire in the absence of its Object, resting in Complacency when the Object is present. The attractive of it is Goodness, which implies a convenience and agreement between the Object and the Faculty. The Appetite is excited by the p. 214apprehension. In the Sensitive Nature, without Perception and Agreement, there can be no desire and delight. The Eye is not pleas'd with the most exquisite Musick, being undiscernible and unsuitable to it. The Ear though exactly temper'd is not affected with Light, the first and fairest of Sensitive Beauties: for every sense has its proper Object to which 'tis Confin'd, and cannot perceive or taste any pleasure in another.

And such is the frame of the Humane Soul, the inlightened Understanding instructs and excites the Will, to esteem and love, choose and embrace God as the Supreme Good, for his absolute inherent Perfections, and his Relative Attributes, whereby he is infinitely the best and most aimiable Being in himself, and the most beneficial to us. The internal Perfections of the Deity, though they are all the same Divine Nature, for otherwise they could not be truly Infinite, yet we may conceive as distinguisht in a threefold order: either as Natural, or Intellectual, or Moral. Natural Perfections; Self-Existence, Eternity, Immensity, Omnipotence: Intellectual Perfections; Knowledge, comprehensive of all things that are, and all things within the possibility of Being; Wisdom sufficient to Govern and Order innumerable Worlds: Moral p. 215Perfections, Holiness, Goodness, Justice and Truth. Now the Union of these Perfections in God, deserves we should glorify him with all the degrees of our Understandings, and Wills, with the highest Veneration and Esteem, and the most ardent Affections. If the weak and transient resemblance of some of the Divine Excellencies in the Creatures from whom we neither receive nor expect any benefit, raise our Esteem and draw our Love, how much more should the Essential Perfections of God fill us with Admiration, and the dearest Affections to him. His absolute Perfections are not the Objects of our Desires, for he is intirely possest of them, and can never be devested of them, but of our Love and Joy.

2. Consider God in his Relative Attributes to us, as our Maker, Preserver, and Benefactor, as our Redeemer that saves us from an everlasting Hell, and has purchased and prepar'd Eternal Glory for us, and prepares us for it.

The Eternity, Omni-presence, and Omnipotence of God, are awful Attributes, and deserve our most humble Adoration, for he that lives for Ever, can punish for ever, yet in conjunction with his propitious, beneficent Attributes, Goodness, Clemency and Benignity, are aimable Perfections, p. 216and deserve our singular and superlative Love; for Eternal Power consers and maintains our Happiness. At thy right hand are pleasures for evermore. The first rise of our Love is from the sense of his Benefits: but we must Love him, above his Benefits, and value his Benefits for his sake, as they are the Testimonies of his Love. This inspired a holy Heat in the Psalmists Breast, What shall I render to the Lord for all his Benefits? That the impressions of his benefits may sink and settle into our Hearts, I will Consider, The principle from whence they proceed, the greatness of them, and Gods End in bestowing them.

1. The principle of all his benefits is his most free and pure Goodness. The Psalmist declares, Thou art good, and dost good. 'Tis true, his high Perfections are very resplendent in his Works, yet this induced no necessity upon God: for declarative Glory resulting from the exercise and effects of his Attributes, was not necessary. He was from all Eternity Infinitely Glorious and Blessed in Himself. Neither was any motive or merit in us to determine his Will either to Create or Redeem us. For antecedently to the first act of his Goodness we had no being, and consequently no possibility or p. 217shadow of desert, and after our Sin, we were deservedly Miserable.

2. Let us ponder his benefits, that if it were possible, we may not miss a grain of their weight.

1. In the order of Nature. He made us, and not we our selves. The Humane Body compos'd of as many Miracles as Members, was the design of his Mind, the various Art and Work of his Hands. He immediately form'd the body of Adam of the Virgin Earth, and though in the course of Nature our Parents contribute to the matter of our Bodies, yet he Organises them in that perfection, he disposes all the parts in that order and proportion as is requisite for Comliness and Use. The Psalmist speaks of this with those lively Expressions, I will praise thee, for I am fearfully, and wonderfully made, marvellous are thy works, and that my soul knows right well. I was made in secret, and curiously wrought in the lowest parts of the Earth. Thine eyes did see my substance, yet being imperfect, and in thy book all my members were written. If one Member had been defective, the Eye, the Hand, the Tongue, if one sense had been wanting, what inconvenience, what deformity had insued?

p. 218To a Body of Flesh the Divine Maker united an immortal Soul, capable to know and love, to obey and enjoy him, who is the Fountain of Felicity: A Soul incomparably more precious in the account of our Creator and Redeemer, than all the World. It heightens the Goodness of God, that he first prepared the World, reviewed it, and approvedVidit, honorans & consignans, & dispungens bonitatem operum dignatione conspectus. Tert. l. 2. Con. Marc. all as Good, and then introduced Man as his Vice-Roy to possess and rule it. The great Universe he did not make for the meer show of his Power, but for the demonstration of his Goodness unto Man. The reflection upon these first Benefits, our being Reasonable Creatures, which is the foundation of all other Benefits, how should it ingage us to love and serve our Maker, with all our Powers in their best Capacities? Our obligation is founded in Natural and Divine Right. The Law of consecrating the first Fruits was figurative of this. Love is the first Affection of the Heart, the first Fruit of the Soul. If God did so strictly exact the payment of the first Fruits, can we think he is less jealous of our Love, and less severe in requiring it should be consecrated to him? The Fruits of a young Plant are not more pleasing to him than of an old Tree; but he would instruct p. 219us to give the first Affections of our Souls to him.

2. If we raise our Thoughts, and distinctly consider Creating Goodness, our Affections will be more inflam'd in the sense of it. We were born in distant spaces of time, according to his eternal benevolent Decree. Notwithstanding the different temporal circumstances of our coming into the World, we are all equally obliged to his eternal Goodness. Let us consider that in the pure possibility of being, we were not distinguish'd from an infinite number that shall never be, (for as his Power is without any limits but his Will, the possible production of Men is without number) yet he was pleased to raise us into actual Being. This was a most free Favour; and by reflecting on it, unless we are dead as the Grave, we shall find a warm lively sense of it in our Hearts. If a Prince exalt and enrich a Favourite, his own Interest is mix'd with the Honour and Profit of the Favourite; for he expects Service from him: But God whose Happiness is infinite and indeficient, cannot receive any benefit from the service of the Creature: His Favours are above all desert, and beyond all requital.

2. If we consider God as our preserver and benefactor, our obligations to Love p. 220and Thankfulness are infinite. The first being and uninterrupted duration of the World is from the same powerful Cause: For nothing can make it self when 'tis not, nor preserve it self when 'tis. Some have revived that erroneous Opinion, That as a Clock form'd by an Artificer, and the Weights drawn up, regularly strikes the Hours, and continues its Motion and Sound, in the absence of the Artificer: So the perpetual concourse of the Divine Providence is not necessary for the support and operations of every Creature, but Nature may work of it self, and turn the Wheels of all Things within its compass. But the Instance is defective, there being an extream disparity between the Work of an Artificer, in forming a Clock, whose matter is independent upon him, and God's giving the first Being to the Creatures, with Powers to act by his actual concurrence: For every Creature is maintain'd by a successive continual production. To affect us, consider, the preserver of Men brought us safely into the World through the dark Valley of Death, where thousands are strangled in the birth. We are born by him from the belly, and carried Isa. 46. 3.Isa 46:3from the womb. How compassionate was his Goodness to us in our Infancy, the state of wants and weakness, when we p. 221were absolutely incapable of procuring supplies, or securing our selves from many dangers surrounding us. The preparing the Milk for our Nourishment is the work of the God of Nature. The Blood of the Mother, by the secret channels of the Veins, is transfused into the Breasts, and is a living Spring there. They are but two, because 'tis the ordinary Law of Nature to have but two Children at a Birth. They are planted near the Heart, which is the Forge of Natural Heat, and transforms the Blood collected in the Breasts into Milk. And there is a mystery of Love in it; for the Mother in the same time nourishes her Child with delight, regards and embraces it.

From Infancy his Mercy grows up with us, and never forsakes us. He is the God of our Lives. He draws a Curtain of Protection and Rest about us in the Night, and repairs our faint Faculties; otherwise our Bodies would soon decay into a dissolution. He spreads our Table, and fills our Cup. He is the length of our days. There is such a composition of Contrarieties in the Humours of the Body, so many Veins and Arteries, and Nerves, that derive the vital and animal Spirits from the Heart and Head to all the parts, we are exposed to so many destructive accidents, that were p. 222not the tender Providence of our true Father always watchful over us, we should presently fail and dye.

The Lord is a Sun and a Shield: As the Sun is a universal Principle of Life and Motion, and pours forth his treasures of Light and Heat without any loss and impoverishing: Thus God communicates his Blessings to all the progeny of Men. He is a Shield, protecting us from innumerable Evils, unforeseen and inevitable, without his preventing Goodness. Were we only kept alive, and sighed out our days in Grief and Pain, were our passage to the next State through a barren Wilderness, without any refreshing Springs and Showers, this were infinite Mercy: For if we duely consider his Greatness and our Meanness, his Holiness and Justice, and our Sinfulness, it would cause us to look up to God with admiration, and down to our selves with confusion, that our Lives so frail, and so often forfeited, are preserved. The Church in a desolate state acknowledges, 'Tis the Lord's Mercy that Lam. 3. 22.Lam 3:22we are not consumed, because his Mercies are renewed every morning. 'Tis Mercy upon Mercy, all is Mercy. Our Saviour, with respect to his humble state, says, I am a Worm, and no Man; but we are Serpents, and no Worms: And as 'tis p. 223usual to destroy venomous Creatures in the egg, before they have done actual mischief, we that are Children of Wrath by Nature, whose Constitution is Poyson, might have been justly destroyed in the Conception. This ravish'd the Psalmist into an extasie of Wonder, whilst he contemplated the glorious Lights of Heaven, What is Man that thou art mindful of him, or the Son of Man that thou shouldst regard and relieve him? He bestows innumerable and inestimable Benefits upon a race of Rebels that boldly break his Laws, and abuse his Favours: He not only suspends his Judgments, but dispenses his Blessings to those that infinitely provoke him. Now, can we be unaffected with his indulgent Clemency, his immense Bounty, his condescending and compassionate Goodness? Why does he load us with his Benefits every day, but for his Goodness sake, and to endear himself to us? For he is always ready to open his bountiful Hand, if we do not shut our Breasts, and harden our Hearts, not to receive his Gifts. His Mercy is like the Widows miraculous Oyl, that never ceas'd in pouring out, while there was any Vessel to receive it: Then the flowing Vein was stop'd. How is it possible such rich and continued Goodness should not insinuate it self into p. 224our Souls and engage our Love to our blessed Benefactor? Can we degenerate so far from Humane Nature, nay below the Sensitive (for the dull Ox, and stupid Ass, serve those that feed them) as to be Enemies to God? How prodigious, and astonishing is this degeneracy?

3. The Love of God appears in its full Force, and Glory, in our Redemption. The Eloquence of an Angel, would be very dis-proportion'd to the dignity and greatness of this Argument, much more the weak Expressions of Men. That we may the more distinctly conceive it, I will briefly consider the greatness of the benefit, and the means of obtaining it.

Man in his state of unstain'd Innocence was furnisht with power to persevere, but left in the hand of his own Counsel. He was drawn by a soft Seducer to eat of the forbidden Tree, and in that single Instance was guilty of universal Dis-obedience. He was ingaged in a deep Revolture with the Apostate Spirits, and incurr'd the Sentence of a double Death, both of the Body and of the Soul. Now where was the Miraculous Physician to be found, that could save us from Eternal Death? Who could Appease God, and Abolish Sin? God was affected with tender pity at the sight of our Misery, p. 225and though the morning Stars, that fell from heaven, are now wandring Stars, for whom the blackness of darkness is reserv'd for ever, yet he was pleased to recover Man from that desperate state, in a way becoming his Perfections. This was the Product of his most free Love. God's Will and Christ's Willingness were the Springs of our Redemption; for he might have pari jure, with the same just Severity have dealt with us as with the Rebellious Angels. There was no legal constraint upon our Saviour to dye for us, for he was holy, harmless, undefiled, and separate from Sinners: There was no violent Constraint, for he could with one Word have destroy'd his Enemies: The depth of his Wisdom, the strength of his Power, the Glory of his Holiness and Justice were illustriously reveal'd in this great work, but Love was the Regent Attribute that call'd forth the other into their distinct Exercise and acts: Most Wise, Omnipotent and Holy Love saved us. What the Psalmist speaks of the Divine Perfections in making us, I am fearfully and wonderfully made, is in a nobler Sense verified in our Salvation, we are fearfully and wonderfully Redeem'd, by the Concord of those seeming irreconcileable Attributes, Vindictive Justice, and Saving p. 226Mercy. Our Rebellion was to be expiated by the highest perfection of Obedience; and thereby the honour of God's Moral Government to be repair'd. For this end the Son of God dis-rob'd himself of his Glory, and put on the Livery of our frail Flesh, and in the form of a Servant became obedient to the Death of the Cross, to rescue us from the Curse of the Law: he intercepted the heavy stroke of Vengeance, that had sunk us into the Centre of Sorrows, and restor'd us to the Favour and Fruition of God.

Our Misery was extreme and without End: if Misery, though intolerable, has a determin'd issue, the passing of every day lessens it: but if it be above all Patience to endure, and without Hope of Remission or Release, this thought strikes deadly inward. A Brute has some Memory of past pains, and a feeling of present, but no apprehension of future pains: 'tis the woful Prerogative of the Reasonable Nature, to exasperate the sense of Misery by the foresight of its continuance, and to feel the weight of Eternity every Moment. Lost Souls are dead to all the vital sweetness of Being, to all sense of Happiness, and live to the quickest feeling of Misery for ever.

Our Rescue from this Misery is more affecting, if we consider, that without p. 227our Saviour's interposing, our state was desperate: to pass from death to life is a double life. We are translated from the guilty, wretched state of Rebels, into the blessed state of the Children of God, and are Heirs of Eternal Glory. The duration is as valuable as the Felicity, and doubles the Gift: Immortality and Immutability are inseparable in Heaven. God has made all his Goodness to pass before us in our Salvation. Goodness, how amiable, how attractive and endearing! To dye for another is the most noble kind of Love, but there are degrees in that kind: to die for an Enemy for a Rebel is the highest degree of that Love. Now the Son of God assum'd to the Supreme Excellencies of the Divine Nature, the tender Infirmities of the Humane Nature, that he might be a propitiatory Sacrifice for our Sins. In Rom. 5.Rom 5this God commended his love to us, that when we were Sinners he gave his Son to die for us. Astonishing Love! it passes all understanding. The Jews askt our Saviour with wonder, how is it that thou being a Man makest thy self God? We may imagine with equal wonder, how being the Son of God, he descended from the Throne of Majesty in heaven, and stoop'd so low as to become Man? St. Peter illuminatedMat. 16. 16.Matt 16:16 by divine Revelation, Confest, p. 228Thou art the Christ, the Son of the living God. But presently after, when our Saviour foretold, that he must go to Jerusalem, and be kill'd there, Peter began to rebuke him, saying, Be it far from thee, this shall not come unto thee. He could not conceive how such distant and discordant extremes as the Son of the Living God, and Death, could meet in Christ: but his love to us united them. A Love above all comparison, but with the love of his Father to us. In the Sacrifice of Isaac there was a faint resemblance of this. Abraham carried the Knife and the Fire▪ and Isaac carried the Wood and himself the Sacrifice, and with equal steps they ascended the Mount. A Type of the concurrent Love of the Divine Persons to us, in the process of Christ's Sufferings. The Father laid upon Isa. 53.Isa 53him the iniquity of us all: surely he has born our griefs, and endur'd our sorrows. Admirable Excess of Love! The Father gave up his innocent and only Son, the bright Image of his Glory, to Cruel Sufferings. This Immaculate Lilly was pierced with Thorns. The Son gave such Life for us as no Creature can give, and suffer'd such a Death for us as no Creature can suffer. He descended to our lowest Misery, to raise us to the highest degrees of Happiness. Who can resist p. 229the force of these Reflections? It may seem that only the Reprobates in Hell, that have sinn'd beyond the intended vertue and application of his Sufferings can be unaffected with them.

From hence this Corollary regularly follows, that 'tis our Duty to consecrate our highest Esteem and Love to our Redeemer. Supreme Love is due to Supreme Excellencies, and for the greatest Benefits. In our Saviour all the Treasures of Wisdom and Knowledge are hid, and all the Treasures of Grace and Mercy are open'd to inrich us. What Indignity, what Ingratitude is it, to be coldly affected to him, who by the dearest Titles infinitely deserves our love? How unreasonable and unnatural is it, to look upon him with an indifferent Eye, who died for us, and whom the Angels continually behold in a double extasie of Admiration and Joy? 'Tis most just that our Love should ascend to him in thankfulness, as his descended to us in benefits. But our Poverty must excuse the not entire payment of our Immense Debt, and our fervent desires to love him better. If we content our selves with lukewarm Affections, 'tis most dishonourable to him: the coldness of Love, as well as the heat of Enmity is very provoking to our Saviour.

p. 230It should be our constant practise, by discursive and reflexive Meditation, to increase the holy heat of our Affections to Christ. He requires a love of Judgment and Choice. The love of Natural Inclination is indeliberate, without Counsel, and needs no Excitations: the stream runs downward freely. But love to Christ is Supernatural, both with respect to the Object and the quality of the Affection. The Love of God is the principal obligation of the Law, and the principal Duty of the reasonable and renewed Creature: the most just and amiable Duty, yet so monstrous is the depravation of the humane Nature, that Divine Grace is requisite to recover its Life and Liberty.

The preventing pleasures of Sin possess the Soul. We must therefore earnestly Pray that the Holy Spirit would illuminate our Minds, and direct us in the Love of God, that he will purifie our Affections and raise them to Heaven. The Exercise of our Thoughts is too weak and faint to make indelible impression of Love in our Hearts. Love is an eminent Fruit of the Spirit. The love of God is shed abroad in the heart by the holy Spirit given to us. There is a strong tide of Sensual Desires that carries us downward, which we cannot stem, without p. 231the gales of the Spirit to make our way to Christ. But 'tis inconsistent with the Wisdom and Will of God, for Men to expect an Inspiration from Heaven, and neglect the proper means, the considering the powerful Incentives of Love to our Redeemer, his alluring Excellency, and unvaluable Benefits. St. Paul declares, The Love of Christ constrains us, for we thus judge, if one dyed for all, then wereall dead, and that he died for all, that they might live to him. If all be not cold and dead within, this will increase the sacred Fire, and inflame the Affections.

But as the light of the Sun, diffus'd in the Air, fires nothing; but the Beams contracted in a Glass kindle proper Matter: so the considering of the common Salvation, will not be so affecting, nor so warm and soften the Heart as the serious applicative Thoughts of it to our selves: the Apostle expresses it, Who Gal. 3.Gal 3loved me, and gave himself for me. The appropriating by a clear Faith, and serious Thoughts, his Dying Love to the Soul, will cause an irresistible Affection to him, stronger than Death.

We must learn of Christ how to love him. His Love was express'd in the most real Actions, and convincing Evidence: it was an incarnate Love▪ a beneficent Love, productive of our Salvation; p. 232our love must be productive of Obedience. This is the surest Trial of it, If ye love me, you will keep my words, saith our Saviour. The Frost of Fear will hinder the breaking forth of Carnal Lusts into notorious Acts, as the Cold of Winter binds the Earth that noxious Weeds cannot spring up: but the heat of Love is productive of all the Fruits of Righteousness. Love to Christ will make every Command pleasant, and the exactest Obedience to be voluntary, liberal, and ingenuous, Fear may enforce Constancy for a time, but Love is a Vital Principle, continually operative in all the Transitions of this Life. This secures Obedience. Christ has fasten'd us to his Service by a Chain compos'd of his most precious Benefits: by the pardon of our innumerable sins, and to whom much is forgiven, they love much. Fear tries in vain to make an alliance between the Flesh and Spirit, obeys some Commands, and transgresses others: but Love respects all. Fear induces a desertion of our Duty, when Evils nearly threaten us; but Love encounters them with such a Character of Assurance, as becomes those who esteem it a Favour and Honour to Suffer for Christ. Some are harden'd against Afflictions, and endure with Courage Persecutions p. 233for the Cause of Christ, but yield to pleasant Temptations: like the Manna that would endure the Fire, but melted in the heat of the Sun: but Love to Christ, by an overcoming delight, renders the pleasures of Sin nauseous and insipid.

In short, the properties of natural Love are united in the Love of Christ. Love will transport us to Heaven, and transform us into his likeness. Love will make us Zealous in constant and excellent Endeavours to be compleatly conform'd to him. Resemblance is the common Principle of all unions in Nature: 'tis preparative to Love, and the effect of it. Experience is a sensible demonstration of this. For the love of Friends, if in a degree of Eminence, Causes a perfect sympathy, an exact correspondence in their Tempers. The exercise of Love in the most precious Esteem of him, in burning desires after a Propriety in him, in the sweetest complacency in Communion with him, are intimate and inseparable Qualities in all the Lovers of Christ. Love to him is always joyn'd with an irreconcileable hatred of Sin, that cost him so dear to expiate its guilt. Our love intirely and intensely is due to him, and no lower degree is accepted. For 'tis a disparagement p. 234and infinitely unworthy of him. To content our selves with a less Affection, is not only far distant from Perfection, but from the first disposition of a Saint. The tenderest and strongest Affections in Nature must be regulated and subordinate to the Love of Christ. Our Love to him must be Singular and Supreme. Briefly, his Love to us is Beneficent, ours is Obedient. He values no Love without Obedience, and no Obedience without Love.

2. Love must descend from God to our Neighbour.

This Duty is so often Commanded and Commended in the Gospel, that we may from thence understand its Excellency. The beloved Disciple that lay in the Bosom of Christ, from that Spring of Love derived the Streams that flow in his Writings. He declares that God is Love, and he that loves, dwells in God, and God in him. 1 Joh. 4. 11. He makes it an Evidence that we are born of God, of our renewed state, and that we are past 1 Joh. 4. 7.1 John 4:7from death to life. Our Saviour injoyns it with a note of Eminency, as his new Command, as the distinctive Character of his Disciples, as the special Qualification of those at his right hand, in the Day of Judgment, to recommend it to our Love and Obedience. He tells us that p. 235to love our neighbour as our selves, is like the most divine Precept of loving the Lord our God. We read in that Solemn Proclamation of God's Name, when his Glory past before Moses, that to the Title of Lord God, there was immediately annext, Merciful and Gracious, abundant in Goodness; to signifie that Goodness is his dearest Glory▪ and in the Divine Law, next to Piety to God, Charity to our Neighbour is Commanded, to signifie how pleasing it is to him. The Gospel Eclipses all other Institutions by the Precept of Universal Love, and inspiring a delightful disposition in Christians to exercise it. This adorns the Gospel, and recommends it to the Esteem and Affections of Men. A Person innocent and pure, but of a severe and harsh Temper, condemns by his Holy Conversation the Profane and Scandalous: but a Good Man charms and captivates the Hearts of others, that one would dare to dye for him. This Duty is prescrib'dRom. 5.Rom 5 in the Extent and Qualifications of it.

1. In the Extent, it reaches to all within the compass of Humanity; to Strangers and Enemies, in all our dealings. Let all things be done with Charity. 1 Cor. 16. 14.1 Cor 16:14The Relation of Consanguinity is the Natural Cause of a Benevolent Affection p. 236to all Men. The likeness of kind prevents mischief between the most fierce and hurtful Creatures: We never heard that Lyons devour Lyons, or Vipers bite Vipers, and unless we add Beneficence to Innocence, we are but in the rank of Brutes. The Love of good Will is express'd by promoting their Good, and preventing Evils; by rejoycing in their Prosperity, and relieving them in their Afflictions.

This Love is more radicated in the breasts of Men, by considering the condition of Nature wherein they are equal; whether the original happy state of their Creation, or their miserable wretched state since their Fall. Similitude, either in Happiness or Misery, unites Mens Affections. How low and despicable so great a part of Mankind is at present, yet the remembrance that all Men were equal in their first honourable and happy Condition, Inhabitants of Paradise, and by deputation Lords of the World, will raise our esteem, and be an incentive of kind Affections to them: And since the Fall, the calamitous Condition of Mankind is a proper motive of mutual assistance to one another: Society in Miseries endears the Sufferers, and produces a tender sympathy between them. None are so merciful as those who by Experience p. 237know what it is to be miserable. The Consideration of the common Evils, to which all are exposed in the present state, induces a strong obligation to the offices of Love and Kindness.

But the principal and divine cause of Love, is the Law of Christ, that enjoyns us to do good to all, but especially to the houshold of Faith; for the spiritual Relation is more intimate and excellent than the natural: That we are the off-spring of the same Heavenly Father, united as Members to the same glorious Head, renewed to a Divine Life by the same Holy Spirit, incorporated into the same Spiritual Family. This Affection proceeds from the upper springs of Grace; the exercise of it is immediately terminated on Men, but ultimately respects the Glory of God; for whose sake 'tis performed. To do good, and distribute, forget not; for with such Sacrifice God is well-pleased. In short, our Love to God must be supream, and for himself; our Love to Men, and other things, only in the degrees he allows, and not for themselves, but for God, who commands to love them as they bear his Image, or are instrumental in the performance of our Duty: Otherwise we are in danger of being alienated from the Love of God, when any person p. 238or thing becomes a Temptation to us to do any thing, either to obtain or preserve them, against his Will. But if we love them only for his sake, we shall readily part with them as a Snare, or offer them as a Sacrifice, if his Will requires it: As if we love some particular Meat because 'tis healthful, and not because 'tis pleasant; upon the first discovery that 'tis hurtful we shall reject it.

The properties of this Love are specified in the Command.

1. It must be sincere. The Apostle directs, Let Love be without dissimulation. Love is essentially sincere; 'tis seated in the Heart, and express'd in real actions; 'tis cordial and operative: There is an empty noise of Love and Respects that proceeds from a double Heart, not entire and ingenuous. Some by fair PromisesIrrumpent adulatio blanditiae, pessimum veri affectus venenum, & sua cuique utilitas. Tacit. work and wind Men to obtain their Ends, and then slip through them. How often are the sincere deceiv'd by the liberal expressions of Love untryed and untrue, mistaking a shining Counterfeit for a real Ruby. But though the Humane Eye cannot see through the disguise, he that commands sincere Love, pierces into the Heart, and if it be wanting there, his Anger burns against the vain pretenders to it.

p. 239Some will seem to grace others with a flourish of words, that they may tax them more freely, and without suspicion. To praise without a ground of real worth, is sordid Flattery; but to commend with a mischievous intent, is the worst Treachery.

Some will assist the Sick day and night, and seem to sympathize with them in their Pains and Sorrows; but their design is to obtain a rich Legacy: They appear like mourning Doves, but are real Vulturs, that smell a Carcass to feedVultur est cadaver expectat. on.

There are others less guilty, who esteem empty Complements to be Courtly Decencies; and though 'tis not their design to be injurious to those whom they caress, yet their Love is only from the Tongue, which in the Apostle's expression, is but a tinkling Cymbal. Their pretended Friendship is like Leaf-Gold, very extensive, but soon worn off for want of depth.

Others are Mercenaries, that like the Heathens, do Good to those from whom they receive Good; their Love degenerates into Traffick, and does not proceed from a Divine Principle. Ingenuous and Christian Spirits have not such crooked Inclinations, always reflecting upon their own Interest. 'Tis true, Christian Love p. 240declares it self in alternate acts of Kindness, but is also exercised where there are no such inducements. This is to imitate our Heavenly Father, who does good to all, without any desert in the receivers, and beyond all requital.

Affliction is the Furnace wherein sincere Friends are tryed, and discern'd from the deceitful; their Afflictions are common; their Compassions and cordial assistance are common. This is the most certain and significant Character of unfeigned Love, not to fail in a calamitous season. Job aggravates his Sorrows by this reflection, that his Friends dealt deceitfully; as Brooks that run in a full stream in Winter, when Snow falls, and there is no want of refreshing Waters, but when 'tis hot, they are dryed up, and vanish. We may securely rely on their Friendship, who afford us **'Tis Aristotle's Rule, Bonum amicum ad gaudia vocatum adesse debere, ad adversa sponte. Eth. c. 11.undesir'd supplies in time of trouble.

The Observation of the wise Philosopher is verified in every Age, That Men in a flourishing condition are surrounded Florentes amicorum turba circum sedit: circa eversos ingens solitudo est: Et unde fugiunt, unde probantur. Sen. Ep. 9.with Friends, but in an afflicted are forsaken. This Consideration should inflame us with a holy ambition of the friendship of God; for his sincere Love is most tenderly express'd in our distress: The Psalmist enforces his Request by this motive, Be not far off, for trouble is p. 241near. 'Tis often seen, that Men fly from their Acquaintance, when the clearest tryal is to be made of their Affection; but then the blessed God draws nearest to us, and affords Relief and Comfort.

2. Our Love must be pure. Seeing 1 Pet. 1. 22.1 Pet 1:22you have purified your Souls in obeying the Truth through the Spirit, unto unfeigned love of the Brethren; see that ye love one another with a pure Heart fervently. The purity of Love either respects the cause of it, or the exercise and effects of it. The cause of pure Love is the Divine Command, and the Divine Pattern set before us. The Love of God to Men is a leading Rule to us: He loves them according to the resemblance of his imitable Perfections in them; and consequently, the more holy and heavenly, the more righteous and gracious, Men are, the more they should be endear'd to our Affections. This is to love God in them, and according to their true lovelyness: This is to love them by the impression of that Love wherewith God loves himself. Our Saviour tells us, They that do his Father's Will, are his Brothers, Sisters, and Mothers.

There is an impure Love, that proceeds from the similitude of vicious Affections, and is entertain'd by sinful Society, p. 242that is fatally contagious. The Tempter most forcibly allures when he is least suspected. He conceals the Serpents Sting in the Tongue of a Friend. The Friendship of the World is contracted and cemented by sensual Lusts; and the end of it will be the tormenting the Corrupters and the Corrupted together for ever.

The exercise and effects of pure Love principally respect the Soul, the more excellent and immortal part of our Friends. We are commanded to exhort one another, while 'tis called to day, and to provoke one another to love, and good works. Exhortation includes Instruction and Admonition: The giving Counsel how to preserve the Purity, and secure the Salvation of the Soul; how to prevent Sin, or to cure it by the conviction of Conscience when ignorant of its Duty, by the excitation of the Affections when cold and sluggish, and direction to order the Conversation aright. The performance of this Duty is inseparable from pure and unfeigned Love, and the neglect of it is an argument of deadly Hatred. Thou shalt not hate thy Brother in thy Heart, nor suffer Sin to lye upon him. Lev. 19. 17.Lev 19:17If you discover any prognostick or symptom of a Disease growing in a Friend, that threatened his Life, what a cruel p. 243neglect were it, not to advise and urge him to apply the best means for his preservation: Much more are we obliged to rectifie the Errors in Judgment, and Miscarriages in Conversation, which they are guilty of; especially since Spiritual Diseases are infinitely more dangerous, and are not so easily discern'd and felt as Bodily are. To suffer unconcernedly a Friend to lye and languish in a course of Sin, is Soul-murder; and in Murder there are no accessaries, every one is a principal. 'Tis prophesied concerning the time of approaching Judgment, that iniquity shall abound, and the love of many wax cold, by not convincing Sinners in order to reform them. This exercise of Love must be frequent, while 'tis called to day; and solemn, without bitterness and contempt, or a seeming indifference of the success, that it may be evident it does not proceed from a censorious Humour, or an impertinent Curiosity, but from pure Love. It must be attended with earnest Prayer to the Father, and Physician of Spirits, to give healing Vertue to it; otherwise 'tis but Moral Counsel: And it must be received with Meekness and Gratitude. The rejecting holy Counsel discovers a double Leprosie; for the rise of it is from Pride in the Understanding, Self-conceit; p. 244and Pride in the Will, perverse Obstinacy. The mutual discharge of this Duty, is the most precious, desirable and advantageous benefit of Friendship. We must perform it to all within the compass of our direction and warm influence: we must imitate the Angels earnest Counsel to Lot, escape for thy life out of Sodom, not to delay, that he might not be consum'd. O that this Angelical Zeal and Compassion possess'd the breasts of Christians.

It may justly cover with Confusion many who profess entire Friendship to others, and yet their Conversation with them is directly opposite to the Rules of Friendship laid down by the Wise and Vertuous Heathens. Scipio prescrib'd this first and inviolable Rule of Friendship,Haec prima lex in amicitia sanciatur: ut neque rogemus res turpes, neque faciamus rogati. That we never desire our Friends to do acts of Moral Turpitude, nor do them though desired. Another as useful a Rule is laid down by Laelius: 'Tis the inseparable property of sincere Friendship, to give and receive admonition: to give it freely not harshly: to receive it meekly, not with recoil and reluctancy. These Vertuous Heathens will rise in Judgment against many, who by sordid and base Acts, by filthy Lusts and filthy Lucre, foment and maintain their Friendships: that count it the surest preservative of Friendship, p. 245to nourish and foment the spring and stream of the Sensual Appetite, that will issue into the Lake of Fire.

3. Love must be Fervent. The degree respects the inward Affection, and the outward Effects of it. There is such a union of Affections between the Saints, that one is as it were transfus'd into another; their Afflictions are mutual, their Compassions and Assistance are mutual. This intenseness of Love is signified by Loving our neighbours as our selves: in similitude and likeness. How ardent are our desires, and earnest our endeavours for our Temporal Happiness? and principally (if we are inlightned) for our Eternal Happiness. Accordingly we should be affected and diligent for procuring the present and future Happiness of others. How vigilant and active are we to prevent imminent and destructive Evils that threaten us here, but specially if we are Serious and Considering, to escape from the Wrath to come: we should be proportionably careful to rescue others from Temporal or Spiritual Evils to which they are obnoxious. How jealous are we of our own Reputation, how unwilling to incur Censure, to have our Faults aggravated, and to bear the Prints of Infamy? Love to our Neighbour should make us tender of their good p. 246Names, to conceal their Faults, or to make a favourable Construction of them, and not to expose them to Shame; and to vindicate them, when their Enemies would make them appear Culpable by Calumnies. In short, our love must be so sincere, pure and fervent to our Brethren, that we may have a clear and comfortable Evidence, that we are born of God, and that God dwells in us, and we in him. But among Christians, how rare is Christian Love? Their Love is excessive to themselves, and defective to others.

2. The forgiving Injuries, is an excellent Effect of Christian Love. This implyes an intire disposition and resolution to pardon all Offences, declaring it self in real Acts, when there is occasion. This Duty is hard and distastful to Corrupt Nature: The Apostle injoyns us, see that none renders evil for evil, follow that which is good. The manner of the Expression intimates our proneness to Acts of Revenge. For vicious Self-love, makes us more apt to retain the sense of Injuries than of Benefits. How many receive signal Favours, and within a little while neglect their Benefactors, withdraw grateful Respects and Converse with them: as 'tis not usual to walk in a Vineyard, when the Vintage is past. p. 247But if an Injury be once offer'd, 'tis provoking as if it were re-acted every day, by the continual remembrance of it. But the Command is strict and universal, and allows no freedom, but of voluntary Obedience. To make us feel the weight of the Duty, and to be more tenderly sensible of it, our Saviour tells us, If you do not forgive, neither will your heavenly Father forgive your trespasses. An unforgiving Temper is an invincible Bar against our obtaining divine Mercy. We can neither receive Pardon, nor have it continued, nor enjoy the Comfortable Sense of it, without pardoning others. 'Tis a sin of such Malignity, that it invenomes Poison it self; it actuates the Guilt of all other Sins; and seals the doom of the unrelenting and hardned against the offending Brother. The Servant that upon his humble Request, had Ten Thousand Talents forgiven, yet upon his cruel exacting Three Hundred Pence from his Fellow-servant, his Pardon was Reverst, and he was deliver'd to the Tormentors, till his Debt was entirely paid. The lines of this Duty are clearly drawn in the divine Pattern set before us. God pardons Sins intirely, he blots them out as a thick cloud: the Saints in Heaven, are as accepted in his Sight, as the Angels that always obey'd his p. 248Commands. He pardons frequently: In many things we offend all, It would tire the hand of an Angel to Register the Pardons issued from the Throne of Grace to Rebellious Sinners. He Pardons Sins of a very provoking Nature; he makes our Crimson Sins to be as white as Snow, and Scarlet Sins as white as Wooll. The Provocation begins on our part, the Reconciliation begins on God's part. He beseeches us to be reconcil'd, as if it were his Interest that we should not be destroyed by Severe Justice. God can destroy his Enemy in the twinkling of the Eye, in the beating of the Pulse, yet he Supports and Comforts them every day. Our Saviour has set us the highest Pattern of Forgiving Love: When he was Nail'd to the Cross, he prayed for his Cruel Murtherers, Father forgive them, they know not what they do. How perswasive should his Pattern be? Shall we be so tenderly sensible of the hatred of an Enemy, and so stupidly insensible of our Saviour's Love? Shall the resenting remembrance of Injuries deface in us the dear Memorial of his purchasing blessedness for us? His precious Blood appeas'd the just Anger of God, and shall it not Cool and Calm our Inflam'd Passions?

p. 249In imitation of God and Christ, we must abstain from all Revenge of the greatest Evils suffered by us: We must extinguish any inclination to Revenge. Sin begins in the Desire, and ends in the Action. We must not take the least pleasure, that Evil befalls one that has been injurious to us; for the root of it is Devilish. Though the reparation of an Injury may in some cases be necessary, yet Revenge is absolutely forbidden: To retaliate an Evil without any reparation of our Losses, is to do Mischief for Mischiefs sake, which is the property of Satan: As on the contrary, to do Good for Evil is such a Divine Perfection, that the Devil does not assume the resemblance of it, 'tis so contrary to his cursed Disposition.

Some will conceal their Anger for a time, waiting for an Opportunity to take Revenge without the appearance of Passion: Their Malice, like slow Poyson, does not cause violent Symptoms, but destroys Life insensibly.

Some have such fierce Passions, that strike Fire out of the least Provocation; their Breasts are changed into a Tophet.

Some inflame their Resentments, by considering every Circumstance that will exasperate their Spirits.

p. 250But the Command is, Be not overcome with evil, but overcome evil with good. The Duty is so pleasant in its exercise, and attended with such comfortable Consequences, that 'tis recommended to our Reason, and our Affections. Love suffers long; Love bears all things, endures all things: And what is more ingaging than the delightful disposition of Love? The doing Good for Evil often gains the Heart of an Enemy: If there be any vital spark of Humanity, it cannot be resisted. There is an Instance of it recorded in Scripture: Saul the unrighteous and implacable Enemy of David, yet being spar'd when he was entirely at his Mercy, was moved and melted into tenderness: Is this thy voice, my Son David? Before, he in Contempt called him the Son of Jesse. Thou art more righteous than I; I will do thee no more evil.

How will some of the Heathens condemn Christians, both as to the Rule and Practice of this Duty; for whereas 'tis esteem'd to be the Character of Pusillanimity or Stupidity to bear frequent and great Injuries unrevenged. One of their Poets mixed this Counsel among other excellent Rules of Morality, That Man is arrived at an heroick degree of Goodness, who is instructed in a dispassionate p. 251manner, to bear great Injuries. And when Phocion, who had deserved so highly of the Athenians, was condemned unjustly to dye, his Son attending him to receive his last Commands, immediately before his Death, he charged him never to revenge it on the Athenians.