But this beautiful and comely frame of man is marred. Sin hath cut in pieces that divine love that knit man to G.o.d; and the dissolving of this hath loosed that link of human society, love to our neighbour. And now all is rents, rags, and distractions, because self love hath usurped the throne. The unity of the world of mankind is dissolved, one is distracted from another, following his own private inclinations and inordinate affection, which is the poison of enmity, and seed of all discord. If the love of G.o.d and of one another had kept the throne, there had been a coordination and co-working of all men in all their actions, for G.o.d's glory and the common good of man. But now self love having enthroned itself, every man is for himself, and strives, by all means, to make a concurrence of all things to his own interest and designs. The first principles of love would have made all men's actions and courses flow into one ocean of divine glory and mutual edification, so that there could not have been any disturbance or jarring amongst them, all flowing into one common end. But self-love hath turned all the channels backward towards itself, and this is its wretched aim and endeavour, in which it wearies itself, and discomposes the world, to wind and turn in every thing, and to make, in the end, a general affluence of the streams into its own bosom.

This is the seed of all division and confusion which is among men, while every man makes himself the centre, it cannot choose but all the lines and draughts of men's courses must thwart and cross each other.

Now, the Lord Jesus having redeemed lost man, and repaired his ruins, he makes up this breach, especially restores this fundamental ordinance of our creation, and unites men again to G.o.d and to one another. Therefore he is our peace, he hath removed the seeds of discord between G.o.d and man, and between man and man. And this is the subject of that divine epistle which the beloved apostle, full of that divine love, did pen, "G.o.d is love, and in this was the love of G.o.d manifested, that G.o.d sent his only begotten Son into the world. And he that loveth is born of G.o.d, and knoweth G.o.d, but we love G.o.d, because he loved us first, and if G.o.d so loved us, we ought also to love one another." 1 John iv. This is the very substance of the gospel, a doctrine of G.o.d's love to man, and of man's love due to G.o.d, and to them who are begotten of G.o.d, the one declared, the other commanded. So that much of the gospel is but a new edition or publication of that old ancient fundamental law of creation. This is that paradox which John delivers, "I write no new commandment unto you, but an old commandment, which you had from the beginning; again, a new commandment I write unto you, which thing is true in him and you, because the darkness is past, and the true light now shineth," 1 John ii. 7, 8. It is no new commandment, but that primitive command of love to G.o.d and men, which is the fulfilling of the law; and yet new it is, because there is a new obligation superadded. The bond of creation was great, but the tie of redemption is greater. G.o.d gave a being to man, that is enough. But G.o.d to become a miserable man for man, that is infinitely more. Fellow creatures, that is sufficient for a bond of amity. But to be once fellow captives, companions in misery, and then companions in mercy and blessedness, that is a new and stronger bond. Mutual love was the badge of reasonable creatures in innocency. But now Jesus Christ hath put a new stamp and signification on it; and made it the very differential character and token of his disciples, "By this shall all men know that ye are my disciples, if ye love one another." And therefore, when he is making his latter will, he gives this testamentary commandment to his children and heirs, "A new commandment give I unto you, that ye love one another, as I have loved you, that ye also love one another." New indeed! For though it be the same command, yet there was never such a motive, inducement, and persuasive to it as this: "G.o.d so loved that he gave me, and I so loved that I gave myself, that is an addition more than all that was before," John xiii. 34, 35.

There is a special stamp of excellency put on this affection of love, that G.o.d delights to exhibit himself to us in such a notion. "G.o.d is love," and so holds out himself as the pattern of this. "Be ye followers of G.o.d as dear children, and walk in love," Eph. v. 1, 2. This is the great virtue and property which we should imitate our Father in. As G.o.d hath a general love to all the creatures, from whence the river of his goodness flows out through the earth, and in that, is like the sun conveying his light and benign influence, without partiality or restraint, to the whole world, but his special favour runs in a more narrow channel towards these whom he hath chosen in Christ; so in this a Christian should be like his Father, and there is nothing in which he resembles him more than in this, to walk in love towards all men, even our enemies. For in this he gives us a pattern, Matt. v. 44, 45: "But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you, that ye may be the children of your Father which is in heaven; for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust." To do good to all, and to be ready to forgive all, is the glory of G.o.d, and certainly it is the glory of a child of G.o.d to be merciful as his Father is merciful, and good to all, and kind to the unthankful. And this is to be perfect as he is perfect. This perfection is charity and love to all.

But the particular and special current of affection will run toward the household of faith, those who are of the same descent, and family, and love. This drawn into such a compa.s.s, is the badge and livery of his disciples. These two in a Christian are nothing but the reflex of the love of G.o.d, and streams issuing out from it. A Christian walking in love to all, blessing his enemies, praying for them, not reviling or cursing again, but blessing for cursing, and praying for reviling, forgiving all, and ready to give to the necessities of all, and more especially, uniting the force of his love and delight, to bestow it upon these who are the excellent ones, and delight of G.o.d, such a one is his Father's picture, so to speak. He is partaker of that divine nature, and royal spirit of love.

Gal. vi. 10: "As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith." 1 Thess.

iii. 12, 13: "And the Lord make you to increase and abound in love one towards another, and towards all men, even as we do towards you, to the end he may establish your hearts unblameable in holiness before G.o.d, even our Father, at the coming of our Lord Jesus Christ, with all his saints."

It is foretold by our Lord Jesus Christ, that in the last days the "love of many shall wax cold," Matt. xxiv. 12. And truly this is the symptom of a decaying and fading Christian and church. Love is the vital spirits of a Christian, which are the principles of all motion and lively operation.

When there is a deliquium(406) in these, the soul is in a decay; it is so comprehensive an evil, as alone is sufficient to make an evil time. And besides, it is the argument and evidence, as well as the root and fountain, of abounding iniquity, because this is the epidemical disease of the present time, love cooled, and pa.s.sion heated, whence proceed all the feverish distempers, contentions, wars and divisions, which have brought the church of G.o.d near to expiring. Therefore being mindful of that of the apostle, Heb. x. 24, I would think it pertinent to consider one another, and provoke again unto love and to good works. It was the great charge that Christ had against Ephesus, "Thou hast left thy first love." I shall therefore show the excellency and necessity of this grace, that so we may remember from whence we have fallen and repent, that we may do the first works, lest he come quickly and remove our candlestick, Rev. ii. 4, 5.

Chapter II.

I. Then, it might endear this Christian virtue unto us, that G.o.d propones himself as the pattern of it, that Christ holds out himself as the rare example of it for our imitation. It is what doth most endear G.o.d to creatures, and certainly it must likewise appreciate them one to another.

1 John iv. 7, 8: "Beloved, let us love one another; for love is of G.o.d, and every one that loveth, is born of G.o.d, and knoweth G.o.d. He that loveth not knoweth not G.o.d; for G.o.d is love." Matt. v. 44, 45, "But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you, that you may be the children of your Father which is in heaven; for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust." Eph. v. 1, 2: "Be ye therefore followers of G.o.d, as dear children, and walk in love, as Christ also hath loved us, and hath given himself for us, an offering and a sacrifice to G.o.d, for a sweet smelling savour." John xiii. 35: "By this shall all men know that ye are my disciples, if ye love one another." Now the following of so rare an example, and imitating of so n.o.ble and high a pattern, doth exalt the soul into a royalty and dignity, that it dwells in G.o.d and G.o.d in it. 1 John iv. 16. This is the highest point of conformity with G.o.d, and the nearest resemblance of our Father. To be like him in wisdom, that wretched aim, did cast men as low as h.e.l.l, but to aspire unto a likeness in love, lifts up the soul as high as heaven, even to a mutual inhabitation.

II. It should add an exceeding weight unto it, that we have not only so high a pattern, but so excellent a motive, "G.o.d so loved," and "herein is love, not that we loved G.o.d, but that he loved us, and sent his Son to be the propitiation for our sins," therefore, "If G.o.d so loved us, we ought also to love one another," 1 John iv. 9, 10, 11. "Walk in love, as Christ also hath loved us, and hath given himself for us," Eph. v. 2. Here are the topics of the most vehement persuasion. There is no invention can afford so constraining a motive, G.o.d so loving us, sinful and miserable us, that he gave his only begotten Son, that we might live through him, and Christ so loving us, that he gave himself a sacrifice for sin. O then!

who should live to himself, when Christ died for others? And who should not love, when "G.o.d spared not his own Son, but delivered him up for us all?" "G.o.d commendeth his love to us, in that while we were yet sinners, Christ died for us," Rom. viii. 32, and v. 8 and xiv. 7, 8.

III. Join to this so earnest and pressing a command, even the latter will of him to whom we owe that we are, and are redeemed. That is the burden he lays on us. This is all the recompence he seeks for his unparalleled love, "This is my command, that as I have loved you, ye love one another," John xiii. 34. Your goodness cannot extend to me, therefore I a.s.sign all the beneficence and bounty ye owe to me, I give it over to these whom I have loved, and have not loved my life for them. Now, says he, whatsoever ye would count yourself obliged to do to me, if I were on the earth among you, do it to these poor ones whom I have left behind me, and this is all the testimony of grat.i.tude I crave. Matth. xxv. 34 to 40: "Then shall the King say unto them on his right hand, Come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. For I was an hungered, and ye gave me meat; I was thirsty and ye gave me drink; I was a stranger, and ye took me in; naked, and ye clothed me; I was sick, and ye visited me; I was in prison, and ye came unto me. Then shall the righteous answer him, saying, Lord, when saw we thee an hungered, and fed thee? or thirsty, and gave thee drink? When saw we thee a stranger, and took thee in? or naked, and clothed thee? Or when saw we thee sick, or in prison, and came unto thee? And the King shall answer, and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me." "These ye have always with you, but me ye have not always." It is strange how earnestly, how solicitously, how pungently he presses this exhortation, John xiii. 34, 35, "A new commandment I give unto you, that ye love one another as I have loved you, that ye love one another. By this shall all men know that ye are my disciples, if ye have love one to another," and xv. 12 and l7, "This is my commandment, that ye love one another as I have loved you. These things I command you, that ye love one another," and his apostles after him, 1 Thess. iv. 9, "But as touching brotherly love, ye need not that I write unto you, for ye yourselves are taught of G.o.d to love one another." Coloss. iii. 14, "And above all these things, put on charity, which is the bond of perfectness." 1 Pet. iv. 8, "And above all things have fervent charity among yourselves, for charity shall cover the mult.i.tude of sins." But above all, that beloved disciple, who being so intimate with Jesus Christ,-we may lawfully conceive he was mured to that affectionate frame by his converse with Christ,-has been most mindful of Christ's testamentary injunctions. He cannot speak three sentences but this is one of them. All which may convince us of this one thing, that there is a greater moment and weight of Christianity in charity than in the most part of these things for which Christians bite and devour one another. It is the fundamental law of the gospel, to which all positive precepts and ordinances should stoop. Unity in judgment is very needful for the well being of Christians. But Christ's last words persuade this, that unity in affection is more essential and fundamental. This is the badge he left to his disciples. If we cast away this upon every different apprehension of mind, we disown our Master, and disclaim his token and badge.

IV. The apostle Paul puts a high note of commendation upon charity, when he styles it the bond of perfection. "Above all things," says he, "put on charity, which is the bond of perfectness," Col. iii 14. I am sure it hath not such a high place in the minds and practice of Christians now, as it hath in the roll of the parts and members of the new man here set down.

Here it is above all. With us it is below all, even below every apprehension of doubtful truths. An agreement in the conception of any poor petty controversial matter of the times, is made the badge of Christianity, and set in an eminent place above all which the apostle mentions, in the 12th verse, "bowels of mercies, kindness, gentleness, humbleness of mind, meekness, long suffering." Nay, charity itself is but a waiting handmaid to this mistress.

But let us consider the apostle's significant character he puts on it. It is a bond of perfection, as it were, a bundle of graces, and chain of virtues, even the very cream and flower of many graces combined. It is the sweet result of the united force of all graces. It is the very head and heart of the new man, which we are invited to put on, "Above all put on charity." All these fore-mentioned perfections are bound and tied together, by the girdle of charity and love, to the new man. When charity is born and brought forth, it may be styled _Gad_,(407) for a _troop_ cometh, _chorus virtutum_,(408) "a troop or company of virtues" which it leads and commands. Charity hath a tender heart, for it hath "bowels of mercies,"-such a compa.s.sionate and melting temper of spirit, that the misery or calamity, whether bodily or spiritual, of other men, makes an impression upon it. And therefore it is the Christian sympathy which affects itself with others' afflictions. If others be moved, it moves itself through comfort and sympathy. This is not only extended to bodily and outward infirmities, but, most of all, to infirmities of mind and heart, error, ignorance, darkness, falling and failing in temptation. We are made priests to G.o.d our Father, to have compa.s.sion on them who are ignorant and out of the way, for that we ourselves are also compa.s.sed with infirmity, Rev. i. 6 and Heb. v. 2. Then, love hath a humble mind, "humbleness of mind," else it could not stoop and condescend to others of low degree, and therefore Christ exhorts above all to lowliness. "Learn of me, for I am meek and lowly in heart." If a man be not lowly, to sit down below offences and infirmities, his love cannot rise above them. Self-love is the greatest enemy to true Christian love, and pride is the fountain of self-love, because it is impossible that, in this life, there should be an exact correspondence between the thoughts and ways of Christians.

Therefore it is not possible to keep this bond of perfection unbroken, except there be a mutual condescendence. Self-love would have all conformed to it, and if that be not, there is the rent presently. But humbleness of mind can conform itself to all things, and this keeps the bond fast. Then charity, by the link of humility, hath meekness chained unto it, and kindness. Love is of a sweet complexion, meek and kind. Pride is the mother of pa.s.sion, humbleness the mother of meekness. The inward affection is composed by meekness, and the outward actions adorned by gentleness and kindness. O that sweet composure of spirit! The heart of the wicked is as the troubled sea, no rest, no quiet in it, continual tempests raising continual waves of disquiet. An unmeek spirit is like a boiling pot, it troubles itself and annoys others. Then, at length, charity, by lowliness and meekness, is the most durable, enduring, long-suffering thing in the world, "with long suffering, forbearing one another in love." These are the only principles of patience and longanimity. Anger and pa.s.sion is expressed in scripture under the name of haste, and it is a sudden, furious, hasty thing, a rash, inconsiderate, impatient thing, more hasty than speedy. Now the special exercises and operations of these graces are in the 13th verse, "forbearing one another, and forgiving one another," according to Christ's example. And indeed these are so high and sublime works, as charity must yoke all the fore-mentioned graces, unite them all in one troop, for the accomplishing of them. And the great and sweet fruit of all this is comprehended in the 15th verse, "The peace of G.o.d rule in your hearts, to the which ye are called in one body." Peace with G.o.d is not here meant, but the peace which G.o.d hath made up between men. All were shattered and rent asunder. The Lord hath by his Son Jesus Christ gathered so many into one body, the church, and by one Spirit quickens all. Now where love is predominant, there is a sweet peace and harmony between all the members of this one body. And this peace and tranquillity of affections rules and predominates over all these l.u.s.ts, which are the mineries(409) of contentions, and strifes, and wars.

V. Add unto this another special mark of excellency that this apostle puts on charity, or Christian love. "The end of the commandment is charity, out of a pure heart, of a good conscience, and of faith unfeigned," 1 Tim. i.

5. If this were duly pondered, I do believe it would fill all hearts with astonishment, and faces with confusion, that they neglected the weightier matters of the law, and over stretched some other particular duties, to fill up the place of this, which is the end, the fulfilling of the law. It appears by this that charity is a cream of graces. It is the spirit and quintessence extracted out of these cardinal graces, unfeigned faith, a good conscience, a pure heart. It is true, the immediate end of the law, as it is now expounded unto us, is to drive us to believe in Jesus Christ, as it is expressed, Rom. x. 4. "Christ is the end of the law for righteousness to every one that believeth." But this believing in Christ is not the last end of it. Faith unfeigned in a Mediator is intentionally for this, to give the answer of a good conscience in the blood of Christ, and to purify the heart by the water of the Spirit, and so to bring about at length, by such a sweet compa.s.s, the righteousness of the law to be fulfilled by love in us, which by divine imputation is fulfilled to us.

Now consider the context, and it shall yield much edification. Some teachers (1 Tim. i. 4.) exercised themselves and others in endless genealogies, which, though they contained some truth in them, yet they were perplexing, and brought no edification to souls. Curiosity might go round in such debates, and bewilder itself as in a labyrinth, but they did rather multiply disputes than bring true edification in the faith and love of G.o.d and men. Now, says he, they do wholly mistake the end of the law, of the doctrine of the scripture. The end and great purpose of it is love, which proceeds from faith in Christ, purifying the heart. This is the sum of all, to worship G.o.d in faith and purity, and to love one another. And whatsoever debates and questions do tend to the breach of this bond, and have no eminent and remarkable advantage in them, suppose they be conceived to be about matters of conscience, yet the entertaining and prosecuting them to the prejudice of this, is a manifest violence offered to the law of G.o.d, which is the rule of conscience. It is a perverting of scripture and conscience to a wrong end. I say then, that charity and Christian love should be the moderatrix of all our actions towards men.

From thence they should proceed, and according to this rule be formed. I am persuaded if this rule were followed, the present differences in judgment of G.o.dly men, about such matters as minister mere questions, would soon be buried in the gulf of Christian affection.

VI. Now to complete the account of the eminence of this grace, take that remarkable chapter of Paul's, 1 Cor. xiii., where he inst.i.tutes the comparison between it and other graces, and in the end p.r.o.nounces on its behalf, "the greatest of these is charity." I wonder how we do please ourselves, as that we had attained already, when we do not so much as labour to be acquainted with this, in which the life of Christianity consists, without which faith is dead, our profession vain, our other duties and endeavours for the truth unacceptable to G.o.d and men. "Yet I show you a more excellent way," says he in the end of the former chapter.

And this is the more excellent way, charity and love, more excellent than gifts, speaking with tongues, prophesying, &c. And is it not more excellent than the knowledge and acknowledgment of some present questionable matters, about governments, treaties, and such like, and far more than every punctilio of them? But he goes higher. Suppose a man could spend all his substance upon the maintenance of such an opinion, and give his life for the defence of it, though in itself it be commendable, yet if he want charity and love to his brethren, if he overstretch that point of conscience to the breach of Christian affection, and duties flowing from it, it profits him nothing. Then certainly charity must rule out external actions, and have the predominant hand in the use of all gifts, in the venting of all opinions. Whatsoever knowledge and ability a man hath, charity must employ it, and use it. Without this, duties and graces make a noise, but they are shallow and empty within. Now he shows the sweet properties of it, and good effects of it, how universal an influence it hath on all things, but especially how necessary it is to keep the unity of the church.

Charity "is kind" and "suffereth long," (a???????), it is longanimous or magnanimous and there is indeed no great, truly great, mind but is patient and long suffering. It is a great weakness and pusillanimity to be soon angry. Such a spirit hath not the rule of itself, but is in bondage to its own l.u.s.t, but "he that ruleth his spirit is greater than he that taketh a city." Now, it is much of this affection of love that overrules pa.s.sion. There is a greatness and height in it, to love them that deserve not well of us, to be kind to the unfaithful, not to be easily provoked, and not soon disobliged. A fool's wrath is presently known. It is a folly and weakness of spirit, which love, much love cures and amends. It suffers much unkindness, and long suffers it, and yet can be kind.

"Charity envieth not." Envy is the seed of all contention, and self-love brings it forth. When every man desires to be esteemed chief, and would have pre-eminence among others, their ways and courses must interfere one with another. It is this that makes discord. Every man would abate from another's estimation, that he may add to his own. None lives content with his own lot or station, and it is the aspiring beyond that, which puts all the wheels out of course. I believe this is the root of many contentions among Christians,-the apprehension of slighting, the conceit of disrespect, and such like, kindles the flame of difference, and heightens the least offence to an unpardonable injury. But charity envieth not where it may lie quietly low. Though it be under the feet of others, and beneath its own due place, yet it envieth not, it can lie contentedly so.

Suppose it be slighted and despised, yet it takes it not highly, because it is lowly in mind.

"Charity is not puffed up, and vaunteth not itself." If charity have gifts and graces beyond others, it restrains itself, with the bridle of modesty and humility, from vaunting or boasting, or any thing in its carriage that may savour of conceit. Pride is a self admirer, and despises others, and to please itself it cares not to displease others. There is nothing so incomportable(410) in human or Christian society, so apt to alienate others' affections, for the more we take of our own affection to ourselves, we shall have the less from others. O these golden rules of Christian walking! Rom. xii. 10, 16, "Be kindly affectioned one to another with brotherly love, in honour preferring one another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits." O but that were a comely strife among Christians, each to prefer another in unfeigned love, and in lowliness of mind, each to esteem another better than himself! Philip. ii. 3. "Knowledge puffeth up," says this apostle (1 Cor. viii. 1) "but charity edifieth." It is but a swelling and tumour of the mind, but love is solid piety and real religion.

Then charity doth nothing unseemly, "behaveth not itself unseemly," 1 Cor.

xiii. 5. Vanity and swelling of mind will certainly break forth into some unseemly carriage, as vain estimation, and such like, but charity keeps a sweet decorum in all its carriage, so as not to provoke and irritate others, nor yet to expose itself to contempt or mockery. Or the word may be taken thus, it is not fastidious. It accounts not itself disgraced and abused, to condescend to men of low estate. It can with its Master bow down to wash a disciple's feet, and not think it unseemly. Whatsoever it submits to in doing or suffering, it is not ashamed of it, as that it were not suitable and comely.

"Charity seeketh not her own things." Self denial and true love are inseparable. Self love makes a monopoly of all things to its own interest, and this is most opposite to Christian affection and communion, which puts all in one bank. If every one of the members should seek its own things, and not the good of the whole body, what a miserable distemper would it cause in the body? We are called into one body in Christ, and therefore we should look not on our own things only, but every man also on the things of others, Philip. ii. 4. There is a public interest of saints, mutual edification in faith and love, which charity will prefer to its own private interest. Addictedness to our own apprehension, and too much self overweening and self pleasing is the grand enemy of that place to which we are called into one body. Since one Spirit informs and enlivens all the members, what a monstrosity is it for one member to seek its own things, and attend to its own private interest only, as if it were a distinct body!

Charity "is not easily provoked." This is the straight and solid firmness of it, that it is not soon moved with external impressions. It is long suffering, it suffers long and much. It will not be shaken by violent and weighty pressures of injuries, where there is much provocation given, yet it is not provoked. Now to complete it, it is not easily provoked at light offences. It is strange how little a spark of injuries puts all in a flame because our spirits are as gunpowder,-so capable of combustion through corruption. How ridiculous, for the most part, are the causes of our wrath! For light things we are heavily moved, and for ridiculous things sadly, even as children who fall out among themselves for toys and trifles, or as beasts that are provoked upon the very show of a colour, as red or such like. We would save ourselves much labour, if we could judge before we suffer ourselves to be provoked. But now we follow the first appearance of wrong, and being once moved from without, we continue our commotion within, lest we should seem to be angry without a cause. But charity hath a more solid foundation. It dwells in G.o.d, for G.o.d is love, and so is truly great, truly high, and looks down with a steadfast countenance upon these lower things. The upper world is continually calm and serene. No clouds, no tempests there, no winds, nothing to disturb the harmonious and uniform motion, but it is this lower world that is troubled and tossed with tempests, and obscured with clouds. So a soul dwelling in G.o.d by love, is exalted above the cloudy region. He is calm, quiet, serene, and is not disturbed or interrupted in his motion of love to G.o.d or men.

Charity "thinketh no evil." Charity is apt to take all things in the best sense. If a thing may be subject to diverse acceptations, it can put the best construction on it. It is so benign and good in its own nature that it is not inclinable to suspect others. It desires to condemn no man, but would gladly, as far as reason and conscience will permit, absolve every man. It is so far from desire of revenge, that it is not provoked or troubled with an injury. For that were nothing else but to wrong itself because others have wronged it already, and it is so far from wronging others, that it will not willingly so much as think evil of them. Yet if need require, charity can execute justice, and inflict chastis.e.m.e.nt, not out of desire of another's misery, but out of love and compa.s.sion to mankind. _Charitas non punit quia peccatum est, sed ne peccaretur_,(411) it looks more to prevention of future sin, than to revenge of a bypast fault, and can do all without any discomposure of spirit, as a physician cuts a vein without anger. _Quis enim cut medetur irascitur?_ "Who is angry at his own patient?"

Charity "rejoiceth not in iniquity." Charity is not defiled in itself, though it condescend to all. Though it can love and wish well to evil men, yet it rejoiceth not in iniquity. It is like the sun's light that shines on a dunghill, and is not defiled, receives no tincture from it. Some base and wicked spirits make a sport to do mischief themselves, and take pleasure in others that do it. But charity rejoices in no iniquity or injustice, though it were done to its own enemy. It cannot take pleasure in the unjust sufferings of any who hate it, because it hath no enemy but sin and iniquity and hates nothing else with a perfect hatred. Therefore whatever advantage should redound to itself by other men's iniquities, it cannot rejoice, that iniquity, its capital enemy, should reign and prevail. But it "rejoiceth in the truth." The advancement and progress of others in the way of truth and holiness is its pleasure. Though that should eclipse its own glory, yet it looks not on it with an evil eye. If it can find out any good in them that are enemies to it, it is not grieved to find it and know it, but can rejoice at any thing which may give ground of good construction of them. There is nothing more beautiful in its eyes than to see every one get their own due, though it alone should come behind.

Charity "beareth all things." By nature we are undaunted heifers, cannot bear any thing patiently. But charity is accustomed to the yoke,-to the yoke of reproaches and injuries from others, to a burden of other men's infirmities and failings. We would all be borne upon others' shoulders, but we cannot put our own shoulders under other men's burden, according to that royal law of Christ, Rom. xv. 1. "We that are strong ought to bear the infirmities of the weak, and not to please ourselves" and Gal. vi. 2.

"Bear ye one another's burdens, and so fulfil the law of Christ," that is the law of love, no question.

Charity "believeth all things." Our nature is malignant and wicked, and therefore most suspicious and jealous, and apt to take all in the worst part. But charity hath much candour and humanity in it, and can believe well of every man, and believe all things as far as truth will permit. It knows that grace can be beside a man's sins. It knows that itself is subject to such like infirmities. Therefore it is not a rigid and censorious judger; it allows as much lat.i.tude to others as it would desire of others. It is true it is not blind and ignorant. It is judicious, and hath eyes that can discern between colours. _Credit omnia credenda, sperat omnia speranda._ "It believes all things that are believable, and hopes all things that are hopeful." If love have not sufficient evidences, yet she believes if there be some probabilities to the contrary, as well as for it. The weight of charity inclines to the better part, and so casts the balance of hope and persuasion; yet being sometimes deceived, she hath reason to be watchful and wise, for "the simple believeth every word." If charity cannot have ground of believing any good, yet it hopes still. _Qui non est hodie, cras magis aptus erit_,(412) says charity, and therefore it is patient and gentle, waiting on all, if peradventure G.o.d may "give them repentance to the acknowledging of the truth," 2 Tim. ii. 25. Charity would account it both atheism and blasphemy, to say such a man cannot, will not find mercy. But to p.r.o.nounce of such as have been often approven in the conscience of all, and sealed into many hearts, that they will never find mercy, that they have no grace, because of some failings in practice and differences from us, it were not in sobriety but madness. It is certainly love and indulgence to ourselves, that make us aggravate other men's faults to such a height. Self love looks on other men's failings through a multiplying or magnifying gla.s.s, but she puts her own faults behind her back. _Non videt quod in mantica quae a tergo est._(413) Therefore she can suffer much in herself but nothing in others, and certainly much self forbearance and indulgence can spare little for others. But charity is just contrary. She is most rigid on her own behalf, will not pardon herself easily, knows no revenge but what is spoken of 2 Cor. vii. 11, self revenge, and hath no indignation but against herself.

Thus she can spare much candour and forbearance for others, and hath little or nothing of indignation left behind to consume on others.

"Charity never faileth." This is the last note of commendation. Things have their excellency from their use and from their continuance; both are here. Nothing so useful, no such friend of human or Christian society as charity, the advantage of it reacheth all things. And then, it is most permanent and durable. When all shall go, it shall remain. When ordinances, and knowledge attained by means and ordinances, shall evanish, charity shall abide, and then receive its consummation. Faith of things inevident and obscure shall be drowned in the vision of seeing G.o.d's face clearly. Hope of things to come shall be exhausted in the possession and fruition of them. But love only remains in its own nature and notion, only it is perfected by the addition of so many degrees as may suit that blessed estate. Therefore methinks it should be the study of all saints who believe immortality, and hope for eternal life, to put on that garment of charity, which is the livery of all the inhabitants above. We might have heaven upon earth as far as is possible if we dwelt in love, and love dwelt in and possessed our hearts. What an unsuitable thing might a believer think it, to hate him in this world whom he must love eternally, and to contend and strive with these, even for matters of small moment, with bitterness and rigidity, with whom he shall have an eternal, uninterrupted unity and fellowship? Should we not be a.s.saying here how that glorious garment suits us? And truly there is nothing makes a man so heaven-like or G.o.d like as this, much love and charity.

Now there is one consideration might persuade us the more unto it, that here we know but darkly and in part, and therefore our knowledge, at best, is but obscure and inevident, ofttimes subject to many mistakes and misapprehensions of truth, according as _mediums_ represent them. And therefore there must be some lat.i.tude of love allowed one to another in this state of imperfection, else it is impossible to keep unity, and we must conflict often with our own shadows, and bite and devour one another for some deceiving appearances. The imperfection and obscurity of knowledge should make all men jealous of themselves, especially in matters of a doubtful nature, and not so clearly determined by scripture. Because our knowledge is weak, shall our love be so? Nay, rather let charity grow stronger, and aspire unto perfection, because knowledge is imperfect. What is wanting in knowledge let us make up in affection, and let the gap of difference in judgment be swallowed up with the bowels of mercies and love, and humbleness of mind. And then we shall have hid our infirmity of understanding as much as may be. Thus we may go hand in hand together to our Father's house, where, at length, we must be together.

Chapter III.

I may briefly reduce the chief persuading motive to this so needful and so much desiderated grace into some three or four heads. All things within and without persuade to it, but especially the right consideration of the love of G.o.d in Christ, the wise and the impartial reflection on ourselves, the consideration of our brethren whom we are commanded to love, and the thorough inspection into the nature and use of the grace itself.

In consideration of the _First_, a soul might argue itself into a complacency with it and thus persuade itself, "He that loveth not, knoweth not G.o.d, for G.o.d is love," 1 John iv. 8. And since he that hath known and believed the love that G.o.d hath to us, must certainly dwell in love, since these two have such a strait indissoluble connexion, then, as I would not declare to all my atheism and my ignorance of G.o.d, I will study to love my brethren. And that I may love them, I will give myself to the search of G.o.d's love, which is the place, _locus inventionis_,(414) whence I may find out the strongest and most effectual _medium_ to persuade my mind, and to constrain my heart to Christian affection.

_First_ then, when I consider that so glorious and great a Majesty, so high and holy an One, self sufficient and all sufficient, who needs not go abroad to seek delight, because all happiness and delight is enclosed within his own bosom, can yet love a creature, yea and be reconciled to so sinful a creature, which he might crush as easily as speak a word, that he can place his delight on so unworthy and base an object, O! how much more should I, a poor wretched creature, love my fellow creature, ofttimes better than myself, and, for the most part, not much worse? There is an infinite distance and disproportion betwixt G.o.d and man, yet he came over all that to love man. What difficulty should I have then to place my affection on my equal at worst, and often better? There cannot be any proportionable distance betwixt the highest and lowest, between the richest and poorest, between the most wise and the most ignorant, between the most gracious and the most unG.o.dly, as there is between the infinite G.o.d and a finite angel. Should then the mutual infirmities and failings of Christians, be an insuperable and impa.s.sable gulf, as between heaven and h.e.l.l, that none can pa.s.s over by a bridge of love to either? "If G.o.d so loved us," should not we love one another? 1 John iv. 11. And besides, when I consider that G.o.d hath not only loved me, but my brethren who were worthy of hatred, with an everlasting love, and pa.s.sed over all that was in them, and hath spread his skirt over their nakedness, and made it a time of love, which was a time of loathing, how can I withhold my affection where G.o.d hath bestowed his? Are they not infinitely more unworthy of his than mine? Since infinite wrongs hath not changed his, shall poor, petty, and light offences hinder mine? That my love concenter with G.o.d's on the same persons, is it not enough?

_Next_, That Jesus Christ, the only begotten of the Father, full of grace and truth, who was the Father's delight from eternity, and in whom he delighted, yet, not withstanding, could rejoice in the habitable places of the earth, and so love poor wretched men, yet enemies, that he gave himself for them, that G.o.d so loved that he gave his Son, and Christ so loved that he gave himself a sacrifice for sin, both for me and others, O!

who should not or will not be constrained, in beholding this mirror of incomparable and spotless love to love others? (1 John iv. 9, 10, 11.) "In this was manifested the love of G.o.d towards us, because that G.o.d sent his only begotten Son into the world, that we might live through him. Herein is love, not that we loved G.o.d, but that he loved us, and sent his Son to be the propitiation for our sins. Beloved, if G.o.d so loved us, we ought also to love one another." Eph. v. 2. "And walk in love, as Christ also hath loved us, and hath given himself for us, an offering and a sacrifice to G.o.d for a sweet smelling savour," especially when he seems to require no other thing, and imposes no more grievous command upon us for recompence of all his labour of love. John xiii. 34, 35. "A new commandment I give unto you, That ye love one another, as I have loved you, that ye also love one another. By this shall all men know that ye are my disciples, if ye have love one to another." If all that was in me did not alienate his love from me, how should any thing in others estrange our love to them? If G.o.d be so kind to his enemies, and Christ so loving that he gives his life for his enemies to make them friends, what should we do to our enemies, what to our friends? This one example may make all created love to blush and be ashamed. How narrow, how limited, how selfish is it!

_Thirdly_, If G.o.d hath forgiven me so many grievous offences, if he hath pardoned so heinous and innumerable injuries, that amount to a kind of infiniteness in number and quality, O how much more am I bound to forgive my brethren a few light and trivial offences? Col. iii. 13. "Forbearing one another, and forgiving one another, if any man have a quarrel against any, even as Christ forgave you, so also do ye." Eph. iv. 32. "And be ye kind one to another, tender hearted, forgiving one another, even as G.o.d for Christ's sake hath forgiven you." With what face can I pray, "Lord, forgive me my sins," when I may meet with such a retortion, thou canst not forgive thy brethren's sins, infinitely less both in number and degree?

Matth. vi. 15. "But if ye forgive not men their trespa.s.ses, neither will your heavenly Father forgive your trespa.s.ses." What unparalleled ingrat.i.tude were it, what monstrous wickedness, that after he hath forgiven all our debt, because we desired him yet we should not have compa.s.sion on our fellow servants even as he had pity on us! O! what a dreadful sound will that be in the ears of many Christians, "O thou wicked servant, I forgave thee all thy debt, because thou desiredst me! Shouldest not thou also have had compa.s.sion on thy fellow servants, even as I had pity on thee? And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him. So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespa.s.ses," Matth. xviii. 32, 33, 34, 35. When we cannot dispense with one penny, how should he dispense with his talents?

And when we cannot pardon ten, how should he forgive ten thousand? When he hath forgiven my brother all his iniquity, may not I pardon one? Shall I impute that which G.o.d will not impute, or discover that which G.o.d hath covered? How should I expect he should be merciful to me, when I cannot shew mercy to my brother? Psal. xviii. 25. "With the merciful thou wilt show thyself merciful." Shall I, for one or few offences, hate, bite, and devour him for whom Christ died, and loved not his life to save him? Rom.

xiv. 15 and 1 Cor. viii. 11.

_In the next place_. If a Christian do but take an impartial view of himself, he cannot but thus reason himself to a meek, composed, and affectionate temper towards other brethren. What is it in another that offends me, when if I do search within, I will not either find the same, or worse, or as evil in myself? Is there a mote in my brothers eye?

Perhaps there may be a beam in my own; and why then should I look to the mote that is in my brother's eye? Matth. vii. 3. When I look inwardly, I find a desperately wicked heart, which lodges all that iniquity I beheld in others. And if I be not so sensible of it, it is because it is also deceitful above all things, and would flatter me in mine own eyes, Jer.

xvii. 9. If my brother offend me in some things, how do these evanish out of sight in the view of my own guiltiness before G.o.d, and of the abominations of my own heart, known to his holiness and to my conscience?

Sure I cannot see so much evil in my brother as I find in myself. I see but his outside. But I know my own heart; and whenever I retire within this, I find the sea of corruption so great, that I wonder not at the streams which break forth in others. But all my wonder is that G.o.d hath set bounds to it in me or in any. Whenever I find my spirit rising against the infirmities of others, and my mind swelling over them, I repress myself with this thought, "I myself also am a man," as Peter said to Cornelius when he would have worshipped him. As he restrained another's idolizing of him, I may cure my own self idolizing heart. Is it any thing strange that weak men fail, and sinful men fall? Is not all flesh gra.s.s, and all the perfection and goodliness of it as the flower of the field?

Isa. xl. 6. Is not every man at his best estate altogether vanity? Psal.

x.x.xix. 5. Is not man's breath in his nostrils? Isa. ii. 22. And am not I myself a man? Therefore I will not be high minded but fear, Rom. xi. 20. I will not be moved to indignation, but provoked to compa.s.sion, knowing that I myself am compa.s.sed with infirmities, Heb. v. 2.

_Secondly_, As a man may persuade himself to charity by the examination of his own heart and ways, so he may enforce upon his spirit a meek and compa.s.sionate stamp, by the consideration of his own frailty, what he may fall into. This is the Apostle's rule, Gal. vi. 1. "Brethren, if a man be overtaken in a fault, ye that are spiritual," and pretend to it, "restore such an one in the spirit of meekness." Do not please yourselves with a false notion of zeal, thinking to cover your impertinent rigidity by it.

Do as you would do if your own arm were disjointed. Set it in, restore it tenderly and meekly, considering yourselves that ye also may be tempted.

Some are more given to reproaching and insulting than mindful of restoring. Therefore their reproofs are not tempered with oil that they may not break the head, but mixed with gall and vinegar to set on edge the teeth. But whenever thou lookest upon the infirmities of others, then consider thyself first, before you p.r.o.nounce sentence on them, and thou shalt be constrained to bestow that charity to others which thou hast need of thyself. _Veniam petimusque damusque vicissim._(415) If a man have need of charity from his brother, let him not be hard in giving it. If he know his own weakness and frailty, sure he may suppose such a thing may likely fall out that he may be tempted and succ.u.mb in it. For there needs nothing for the bringing forth of sin in any but occasion and temptation, as the bringing of fire near gunpowder. And truly he who had no allowance of love to give to an infirm and weak brother, he will be in _mala fide_, in an evil capacity, to seek what he would not give. Now the fountain of uncharitable and harsh dealing is imported in the 3d verse, "If any man thinks himself to be something when he is nothing, he deceives himself."