First then, the therefore here feems to be drawn from the Words immediately going before, which commanded their exercifing the Duty of Love in a perfecter Degree than other Men, and recommended the Pattern of Almighty God himself in that Matter. And what makes it fo much the more probable that they are to be restrained to this Afpect, is, that St Luke, vi. 36. concludes the like Difcourfe concerning the Love of Enemies, with thefe Words: Be ye therefore Merciful, asyour Father is alfo Merciful. From whence it would feem that the Perfection here enjoined, is only a Perfection of Love and Mercy; and that not fo much to the Degrees of the Acts of Mercy, in which there is no Proportion between God's Mercy and ours, as to the Extent of the' Object to both Friends and Foes, in which we are exprefly required to imitate him. And as to the Doubt arifing from this Interpretation, how this can be called Perfection, fince a Man may extend his Charity to both Friend and Foe, and yet be vitious in other refpects; it may be eafily answered, if the Words are taken in this. Senfe, that it appears plainly from the Context that the Perfection fpoke of is not an absolute, but a comparative Perfection, and that the Comparison lies between the Love enjoined by the Scribes and Pharifees, which was reftrained to Friends and Brethren, and the Love of God, which was extended to all; the more perfect of which is here recommended, being that of which God has given us the Example. I cannot but approve of this Senfe, as being both fubject to the leaft Difficulty, and moft agreeable to the Context, and to the Harmony of the two Evan gelifts gelifts who give us the Account of this Sermon. But then, Secondly, The other Senfe of Perfection is not to be paft by, whereby it is extended to all moral Perfections in general; firft, because by a Parity of Reason, if the Example of God is to be followed in Patience, and Love of Enemies, it ought likewife to be followed in all other Parts of Holinefs. And fecondly, because this being the Conclufion of this Difcourfe concerning the perfecting the Law, it is no way improper that it be extended to the whole, fince the Words will fairly bear it: Efpecially fince Perfection in other Paffages of Holy Scripture is Interpreted in this comprehenfive Senfe; we being frequently exhorted, to be Holy as God is Holy, and to be perfect and entire, wanting nothing, &c. I. To begin with the first, that the Love of Enemies is here called Perfection comparatively, to wit in respect of the Love of Friends, which to it is but a lower Degree of Duty. For clearing of this Point it will be requifite to make out these two Things. 1. That there are feveral Degrees of Virtue, and feveral Forms as it were of Proficiency in it. 2. That the Love of Enemies is one of the highest of those Degrees, or Forms of Proficiency. 1. First, That there are feveral Degrees of Virtue. If we obferve our Saviour's Difcourfe from the 20th Verse to the End of this Chapter, we fhall find that for these 28 Verfes together, he is only pointing out to his Difciples, that is, to all Chriftians, the higher and more perfect Degrees of Duty, in which it was neceffary, that their Righteousness Righteousness fhould exceed that of the Scribes and Pharifees. For instead of abstaining only from the grofs Sin of (a) Murder, they are strictly prohibited angry Thoughts, and affronting Words against their Neighbour. Inftead of the outward ceremonious Way of (b) Worship, they are commanded to approach to God, with Hearts clear from Malice, Hatred, and Contention. Inftead of abftaining only from the grofs Sins of (c) Fornication and Adultery, he teaches them how to restrain the inward Luftings of their Hearts, and to govern their Eyes, and all their other Members, that they be not Inftruments of Uncleannefs. Inftead of diffolvable (d) Marriages, and the frequent Changes, which under Pretext of the Liberty of Divorce were in ufe among the Jews; he enjoins a perpetual ftrict Band of Friendship betwen Man and Wife, and takes away the Liberty of Divorce, except in Cafe of Infidelity to the Marriage-Bed. Instead of abstaining from (e) Perjury, he teaches a strict Abftinence from Oaths in common Converfation. Inftead of the (ƒ) Retaliation of Injuries, he teaches them to forgive them, and to return Good for Evil. And lastly, instead of the Love of (g) Friends, and being kind only to thofe of our own Sect and Party, he teaches the Love of Enemies, in Thought, Word, and Deed. And then shuts up all with this (b) Exhortation to Perfection, whereby they (a) Ver. 21, 22. (b) Ver. 23, 24, 25, 26. 28, 29, 30. (d) Ver. 31, 32. (c) Ver. 27, (e) Ver. 33, 34, 35, (g) Ver. 43, 36, 37. (f) Ver. 38, 39, 40, 41, 42. into a more perfect they might grow up Refemblance of their Heavenly Father. So that there is nothing plainer than that all along these 28 Verses, he fhews them both the lower and the higher Degrees of Virtue; and exhorts them not to reft in the lower, but to come up to the higher and more perfect Degrees of it. I do not quote these only to prove this of the Degrees of Virtue from our Saviour's Authority; but the Inftances he gives, and the Reasons with which he clears up and Afferts this Doctrine, are fo convincing, that it is a full Proof, both from Authority and Reafon, of the Point we are now upon, that there are several Degrees of Virtue, and feveral Forms of Proficiency in it. And fo I país on to the next, 2. That the Love of Enemies is one of the highest of those Degrees, or Forms of Proficiency. I obferve there are fome very noble but difficult Duties, which are praised as Inftances of Perfection, or Signs of a Man who has made a good Progress in Holiness and Virtue : Such as Humility, for it is faid, Mat. xviii. 4. that be that bumbles himself is greatest in the Kingdom of Heaven; fo is a Readiness to part with all for Chrift's Sake. Our Saviour faid to the young Man in the Gospel, Mat. xix. 21. who had carefully kept the Commandments from his Youth, If thou wilt be perfect, go and fell that thou haft, and give to the Poor, and thou shalt have Treasure in HeaSuch likewise is a Spirit of Unity and brotherly Love: When our Saviour prayed for this Grace to his Difciples, he words it thus, that they may be perfect in one, John xvii. 23. Such likewife is great Patience, Jam. i. 4. But let ven. Patience Patience have her perfect Work, that ye may be perfect and entire, wanting nothing. Such likewife is the good Government of the Tongue. If any Man offend not in Word, the fame is a perfect Man, Jam. iii. 2. And laftly, to name no more, fuch is Love and Charity, Col. iii. 14. Where after the Apostle had enumerated a great many Virtues, he adds, and above all thefe Things put on Charity, which is the Bond of Perfectness. Now the very Top of Charity is this, of the Love of Enemies; as the Force of our Saviour's Argument in my Text plainly implies, where after he had fet the Love of Enemies as fomething peculiar to Chriftianity, as the doing fomething more than others; the Corollary he draws from that Discourse is: Be ye therefore perfect, as your Father in Heaven is perfect; having a little before taken notice of that part of God's Perfection, that he makes his Sun to rife on the Evil and on the Good, and fends Rain on the Juft, and on the Unjust. And as we have the Authority of Holy Scripture for this, that the Love of Enemies is a great Part of Christian Perfection, Reason is confonant to Scripture in this matter, whether we confider the great Dignity or the great Difficulty of this Duty. As to the Dignity of it, St Paul tells us that Love is the fulfilling of the Law, as working no ill to our Neighbour, neither in the Sins of Commiffion or Omiffion. But fome perhaps may object, that though a Man does his Duty to his Neighbour, he may be very deficient in his Love to God. I answer, that no Man can love his Neighbour as he ought, but muft love him for God's fake, and with an Eye to him. The giv |