ATREATISEOFCHRISTIANLOVE

byHughBinning

Johnxiii.35.“ByThisShallAllMenKnowThatYeAreMyDisciples,IfYe

HaveLoveOneToAnother.”FirstPrintedAtEdinburghIn1743.

TableofContents

TotheReader

ChapterI.

ChapterII.

ChapterIII.

ChapterIV.

ChapterV.

SeveralSermonsonPracticalReligion

-Sermon1

-Sermon2

-Sermons3

-Sermon4

-Sermons5

ToTheReader.

ThistreatiseconcerningChristianLove,wascomposedbythepiousandlearnedMr.HughBinningwhowasministerofthegospelatGovan,neartoGlasgow. He wasmuch celebrated and esteemed in this church, forseveralpracticaltreatises,frequentlyprintedforthebenefitofthepublic,butthisisnotinferiortoanyofthem.

Though therehavebeenmanyexcellentdiscourses in lateyearson thisdivine subject, yet, considering that there never was a time wherein atreatiseofthiskindwasmoreseasonableandnecessarythanthepresent,whentheloveofmany,oftoo,toomany,iswaxedcold,andthisholyfireisalmostextinguished,thiscannotbethoughttobesuperfluous.

The author was a minister of a most pacific temper, and this amiablegraceandvirtuedidillustriouslyshineforthinhim;andinthisdiscourse,hebreatheswithaspiritofloveinthemostaffectingandgainingmanner,so that, I dare say, that, though it be above ninety years since hecomposedit,itdoesnotfallshortofanyperformanceofthiskindthathassinceappearedinpublic.

Thistreatise,withagreatnumberofexcellentsermons,preachedbythisableministerofthegospel,manyofwhichhaveneverbeenprinted,inamanuscript in folio, was found in the late Rev. Mr. Robert Wodrow,ministeratEastwood,hislibrary,andallcarehasbeentakentopublishitfaithfully, without any alteration either by adding or diminishing anythingfromit.

ThisdivinesubjectofChristianlovehelaysagreatstressupon;heshowsthat there is a greatermoment andweight inChristian charity, than inthemostpartofthosethingsforwhichsomeChristiansbiteanddevouroneanother.Itisthefundamentallawofthegospel,towhichallpositiveprecepts and ordinances should stoop. Unity in judgement is verynecessary for the well being of Christians, and Christ’s last wordspersuadethis,thatunity inaffectionismostessentialandfundamental.This is thebadge thathe left tohisdisciples; ifwecastaway thisuponevery different apprehension of mind, we disown our Master, anddisclaimhistokenandbadge.

Mr.Binningtreatsofthissubjectinamostsublimeandpatheticstrain;

heexplainsthenatureofthisgrace,discoursesoftheexcellentpropertiesandblessedeffectandfruitsofit,inaravishingandcaptivatingmanner.Thereissuchavarietyofbeautiesinthistreatise,thattheydeservetobenoticed in this preface, and particularly, his admirable commentary onthe 13th chapter of the First Epistle to the Corinthians, wherein heoutstripsallthatwentbeforehimand,infine,heenforcestheexerciseofthis grace with the most convincing argument and the most powerfulmotives. And now, not to detain the reader from the perusal, it isearnestlywishedthat theendof thepublicationmay,by theblessingofGod, be obtained, which is, that Christians in our days may be as theprimitive ones,—of onemind and of one heart, and that theymay loveoneanotherwithapureheartfervently.

ChapterI.

The beauty and excellency of this world consists, not only in theperfectionandcomelinessofeachpartinit,butespeciallyinthewiseandwonderful proportion and union of these several parts. It is not thelineamentsandcoloursthatmaketheimageorcompletebeauty,buttheproportion and harmony of these, though different severally. And trulythatisthewonder,thatsuchrepugnantnatures,suchdifferentparts,anddissentientqualities,doconspiretogetherinsuchanexactperfectunityand agreement, in which the wisdom of God doth most appear, bymakingallthingsinnumber,weightandmeasure.Hispowerappearsinthemakingallthematerialsofnothing,buthiswisdomismanifestedintheordering anddisposing so dissonant natures into onewell agreeingandcomelyframe;sothat thisorderlydispositionofall things intoonefabric,isthatharmoniousmelodyofthecreation,madeupasitwereofdissonant sounds, and that comely beauty of the world, resulting fromsuchaproportionandwisecombinationofdiverslinesandcolours.Togonofurtherthanthebodyofaman,whatvariouselementsarecombinedinto a well ordered being, the extreme qualities being so refracted andabatedastheymayjoininfriendshipandsociety,andmakeuponesweettemperament!

Now,itismostreasonabletosuppose,that,bythelawofcreation,therewasnolessorderandunitytobeamongmen,thechiefestoftheworksofGod.Andsoitwasindeed.AsGodhadmouldedtherestoftheworldintoabeautifulframe,bythefirststampofhisfinger,sohedidengraveupontheheartsofmensuchaprinciple,asmightbeaperpetualbondandtietounite the sonsofmen together.Thiswasnothingelsebut the lawoflove,theprincipalfundamentallawofourcreation,lovetoGod,foundedonthatessentialdependenceandsubordinationtoGod,andlovetoman,groundeduponthatcommunionandinterestinoneimageofGod.Allthecommandmentsofthefirstandsecondtablearebutsomanybranchesofthesetrees,orstreamsofthesefountains.ThereforeourSaviourgivesacompleteabridgmentofthelawofnatureandthemorallaw,“ThoushaltlovetheLordthyGodwithallthyheart,andwithallthysoul,andwithallthymind, this is the first and great commandment. The second is like

untoit,Thoushaltlovethyneighbourasthyself,”Matth.xxii.37,38,39.Andtherefore,asPaulsays,“Loveisthefulfillingofthelaw,”Rom.xiii.10.Theuniversaldebtweowe toGod is love in the superlativedegree,andtheuniversaldebtweoweoneanotherisloveinaninferiordegree,yetofnolowerkindthanthatofourselves.“Owenomananything,butto love one another” (Rom. xiii. 8), and that collateralwith himself, asChristspeaks.Untotheselawsallotheraresubordinate,andoneofthemissubordinatetotheother,buttonothingelse.Andso,aslongastheloveofGodmaygobefore,theloveofmanshouldfollow,andwhateverdothnotuntiethebondofdivineaffection,oughtnottoloosetheknotofthatlovewhich is linkedwith it.When theunitingof souls together dividesbothfromGod,thenindeed,andonlythen,mustthisknotbeuntiedthattheothermaybekeptfast.

But this beautiful and comely frame ofman ismarred. Sin hath cut inpieces thatdivine love that knitman toGod; and thedissolvingof thishath loosedthat linkofhumansociety, lovetoourneighbour.Andnowall is rents, rags, and distractions, because self love hath usurped thethrone.Theunityoftheworldofmankindisdissolved,oneisdistractedfrom another, following his own private inclinations and inordinateaffection,which is the poison of enmity, and seed of all discord. If thelove of God and of one another had kept the throne, there had been acoordination and co-working of all men in all their actions, for God’sgloryandthecommongoodofman.Butnowselflovehavingenthroneditself, every man is for himself, and strives, by all means, to make aconcurrence of all things to his own interest and designs. The firstprinciples of love would havemade allmen’s actions and courses flowintooneoceanofdivinegloryandmutualedification,sothattherecouldnothavebeenanydisturbanceorjarringamongstthem,allflowingintoone common end. But self-love hath turned all the channels backwardtowards itself, and this is its wretched aim and endeavour, in which itwearies itself, and discomposes the world, to wind and turn in everything,andtomake,intheend,ageneralaffluenceofthestreamsintoitsownbosom.Thisistheseedofalldivisionandconfusionwhichisamongmen,whileeverymanmakeshimselfthecentre,itcannotchoosebutallthe lines and draughts of men’s courses must thwart and cross eachother.

Now,theLordJesushavingredeemedlostman,andrepairedhisruins,hemakesupthisbreach,especiallyrestoresthisfundamentalordinanceof our creation, and unites men again to God and to one another.Thereforeheisourpeace,hehathremovedtheseedsofdiscordbetweenGodandman,andbetweenmanandman.Andthisisthesubjectofthatdivineepistlewhichthebelovedapostle,fullofthatdivinelove,didpen,“Godislove,andinthiswastheloveofGodmanifested,thatGodsenthisonlybegottenSonintotheworld.AndhethatlovethisbornofGod,andknowethGod,butwe loveGod,becausehe lovedus first,and ifGodsolovedus,weoughtalso to loveoneanother.”1John iv.This is theverysubstance of the gospel, a doctrine ofGod’s love toman, and ofman’sloveduetoGod,andtothemwhoarebegottenofGod,theonedeclared,theothercommanded.Sothatmuchofthegospelisbutaneweditionorpublicationof thatoldancient fundamental lawofcreation.This is thatparadoxwhichJohndelivers, “Iwritenonewcommandmentuntoyou,butanold commandment,which youhad from the beginning; again, anewcommandmentIwriteuntoyou,whichthingistrueinhimandyou,becausethedarknessispast,andthetruelightnowshineth,”1Johnii.7,8. It is no new commandment, but that primitive command of love toGodandmen,whichisthefulfillingofthelaw;andyetnewitis,becausethereisanewobligationsuperadded.Thebondofcreationwasgreat,butthetieofredemptionisgreater.Godgaveabeingtoman,thatisenough.But God to become a miserable man for man, that is infinitely more.Fellow creatures, that is sufficient for a bond of amity. But to be oncefellow captives, companions inmisery, and then companions inmercyandblessedness, that is a newand stronger bond.Mutual lovewas thebadgeof reasonable creatures in innocency. But now JesusChrist hathputanewstampandsignificationonit;andmadeittheverydifferentialcharacterandtokenofhisdisciples,“Bythisshallallmenknowthatyeare my disciples, if ye love one another.” And therefore, when he ismaking his latterwill, he gives this testamentary commandment to hischildrenandheirs, “Anewcommandmentgive Iunto you, that ye loveone another, as I have loved you, that ye also love one another.” Newindeed!Forthoughitbethesamecommand,yettherewasneversuchamotive, inducement, andpersuasive to it as this: “God so loved thathegaveme,andIsolovedthatIgavemyself,thatisanadditionmorethanallthatwasbefore,”Johnxiii.34,35.

There isa special stampofexcellencyputon thisaffectionof love, thatGoddelightstoexhibithimselftousinsuchanotion.“Godislove,”andsoholdsouthimselfasthepatternofthis.“BeyefollowersofGodasdearchildren, and walk in love,” Eph. v. 1, 2. This is the great virtue andpropertywhichweshould imitateourFather in.AsGodhathagenerallovetoallthecreatures,fromwhencetheriverofhisgoodnessflowsoutthrough the earth, and in that, is like the sun conveying his light andbenigninfluence,withoutpartialityorrestraint, tothewholeworld,buthisspecialfavourrunsinamorenarrowchanneltowardsthesewhomhehathchoseninChrist;sointhisaChristianshouldbelikehisFather,andthereisnothinginwhichheresembleshimmorethaninthis,towalkinlovetowardsallmen,evenourenemies.Forinthishegivesusapattern,Matt.v.44,45:“ButIsayuntoyou,Loveyourenemies,blessthemthatcurse you, do good to them that hate you, and pray for them whichdespitefully use you, andpersecute you, that yemay be the children ofyourFatherwhichisinheaven;forhemakethhissuntoriseontheevilandonthegood,andsendethrainonthejustandontheunjust.”Todogoodtoall,andtobereadytoforgiveall,isthegloryofGod,andcertainlyit is thegloryofachildofGod tobemercifulashisFather ismerciful,andgoodtoall,andkindtotheunthankful.Andthisistobeperfectasheisperfect.Thisperfectionischarityandlovetoall.Buttheparticularandspecialcurrentofaffectionwillruntowardthehouseholdoffaith,thosewhoareofthesamedescent,andfamily,andlove.Thisdrawnintosuchacompass,isthebadgeandliveryofhisdisciples.ThesetwoinaChristianare nothing but the reflex of the love of God, and streams issuing outfromit.AChristianwalking in lovetoall,blessinghisenemies,prayingfor them, not reviling or cursing again, but blessing for cursing, andpraying forreviling, forgivingall,andready togive to thenecessitiesofall, and more especially, uniting the force of his love and delight, tobestowituponthesewhoaretheexcellentones,anddelightofGod,sucha one is his Father’s picture, so to speak.He is partaker of that divinenature, and royal spirit of love. Gal. vi. 10: “As we have thereforeopportunity,letusdogooduntoallmen,especiallyuntothemwhoareofthehouseholdof faith.” 1Thess. iii. 12, 13: “And theLordmake you toincreaseandaboundin loveonetowardsanother,andtowardsallmen,even as we do towards you, to the end he may establish your heartsunblameable in holiness beforeGod, even ourFather, at the coming of

ourLordJesusChrist,withallhissaints.”

It is foretoldbyourLordJesusChrist, that in the lastdays the“loveofmanyshallwaxcold,”Matt.xxiv.12.Andtrulythis isthesymptomofadecaying and fadingChristian and church. Love is the vital spirits of aChristian, which are the principles of all motion and lively operation.Whenthere isadeliquium(406) in these, thesoul is inadecay; it is socomprehensive an evil, as alone is sufficient tomake an evil time.Andbesides,itistheargumentandevidence,aswellastherootandfountain,of abounding iniquity, because this is the epidemical disease of thepresent time, love cooled, and passion heated, whence proceed all thefeverishdistempers,contentions,warsanddivisions,whichhavebroughtthechurchofGodneartoexpiring.Thereforebeingmindfulofthatoftheapostle,Heb. x. 24, Iwould think it pertinent to consider one another,andprovokeagainuntoloveandtogoodworks.Itwasthegreatchargethat Christ had against Ephesus, “Thou hast left thy first love.” I shallthereforeshowtheexcellencyandnecessityofthisgrace,thatsowemayremember fromwhencewehave fallenand repent, thatwemaydo thefirstworks,lesthecomequicklyandremoveourcandlestick,Rev.ii.4,5.

ChapterII.

I.Then,itmightendearthisChristianvirtueuntous,thatGodproponeshimself as the pattern of it, that Christ holds out himself as the rareexample of it for our imitation. It is what doth most endear God tocreatures,andcertainlyitmustlikewiseappreciatethemonetoanother.1John iv. 7,8: “Beloved, letus loveoneanother; for love is ofGod, andeveryone that loveth, isbornofGod,andknowethGod.Hethat lovethnotknowethnotGod; forGod is love.”Matt. v.44,45, “But I sayuntoyou,Loveyourenemies,blessthemthatcurseyou,dogoodtothemthathate you, and pray for themwhich despitefully use you, and persecuteyou,thatyoumaybethechildrenofyourFatherwhichisinheaven;forhemakethhissuntoriseontheevilandonthegood,andsendethrainonthejustandontheunjust.”Eph.v.1,2:“BeyethereforefollowersofGod,asdearchildren,andwalkinlove,asChristalsohathlovedus,andhathgiven himself for us, an offering and a sacrifice to God, for a sweetsmellingsavour.”Johnxiii.35:“Bythisshallallmenknowthatyearemydisciples, if ye love one another.” Now the following of so rare anexample,andimitatingofsonobleandhighapattern,dothexaltthesoulintoaroyaltyanddignity,thatitdwellsinGodandGodinit.1Johniv.16. This is the highest point of conformity with God, and the nearestresemblanceofourFather.Tobelikehiminwisdom,thatwretchedaim,didcastmenaslowashell,buttoaspireuntoalikenessinlove,liftsupthesoulashighasheaven,eventoamutualinhabitation.

II. It should add an exceedingweightunto it, thatwehavenot only sohighapattern,butsoexcellentamotive,“Godsoloved,”and“hereinislove,notthatwelovedGod,butthathelovedus,andsenthisSontobethepropitiationforoursins,”therefore,“IfGodsolovedus,weoughtalsotoloveoneanother,”1Johniv.9,10,11.“Walkinlove,asChristalsohathlovedus,andhathgivenhimselfforus,”Eph.v.2.Herearethetopicsofthe most vehement persuasion. There is no invention can afford soconstrainingamotive,Godsolovingus,sinfulandmiserableus,thathegavehisonlybegottenSon,thatwemightlivethroughhim,andChristsolovingus,thathegavehimselfasacrificeforsin.Othen!whoshouldlivetohimself,whenChristdiedforothers?Andwhoshouldnotlove,when

“God spared not his own Son, but delivered him up for us all?” “Godcommendethhislovetous,inthatwhilewewereyetsinners,Christdiedforus,”Rom.viii.32,andv.8andxiv.7,8.

III.Jointothissoearnestandpressingacommand,eventhelatterwillofhimtowhomweowethatweare,andareredeemed.Thatistheburdenhe lays on us. This is all the recompence he seeks for his unparalleledlove, “This is my command, that as I have loved you, ye love oneanother,”Johnxiii.34.Yourgoodnesscannotextend tome, therefore Iassignallthebeneficenceandbountyyeowetome,IgiveitovertothesewhomIhave loved,andhavenot lovedmy life for them.Now, sayshe,whatsoeveryewouldcountyourselfobligedtodotome,ifIwereontheearthamongyou,do it to thesepooroneswhomIhave leftbehindme,and this is all the testimony of gratitude I crave.Matth. xxv. 34 to 40:“ThenshalltheKingsayuntothemonhisrighthand,ComeyeblessedofmyFather,inheritthekingdompreparedforyoufromthefoundationoftheworld.ForIwasanhungered,andyegavememeat;Iwasthirstyandye gaveme drink; I was a stranger, and ye tookme in; naked, and yeclothedme;Iwassick,andyevisitedme; Iwas inprison,andyecameuntome.Thenshalltherighteousanswerhim,saying,Lord,whensawwetheeanhungered, and fed thee?or thirsty, andgave theedrink?Whensawwetheeastranger,andtooktheein?ornaked,andclothedthee?Orwhensawwetheesick,orinprison,andcameuntothee?AndtheKingshallanswer,andsayunto them,Verily I sayuntoyou, Inasmuchasyehavedoneituntooneof the leastof thesemybrethren,yehavedoneituntome.”“Theseyehavealwayswithyou,butmeyehavenotalways.”Itisstrangehowearnestly,howsolicitously,howpungentlyhepressesthisexhortation,Johnxiii.34,35,“AnewcommandmentIgiveuntoyou,thatyeloveoneanotherasIhavelovedyou,thatyeloveoneanother.Bythisshall all men know that ye are my disciples, if ye have love one toanother,”andxv.12andl7,“Thisismycommandment,thatyeloveoneanotheras Ihave lovedyou.These things I commandyou, that ye loveoneanother,”andhisapostlesafterhim,1Thess.iv.9,“Butastouchingbrotherly love, ye need not that Iwrite unto you, for ye yourselves aretaughtofGod to loveoneanother.”Coloss. iii. 14, “Andaboveall thesethings,putoncharity,whichisthebondofperfectness.”1Pet.iv.8,“Andaboveall thingshaveferventcharityamongyourselves, forcharityshall

cover the multitude of sins.” But above all, that beloved disciple, whobeing so intimatewith Jesus Christ,—wemay lawfully conceive hewasmuredtothataffectionate framebyhisconversewithChrist,—hasbeenmostmindfulofChrist’stestamentaryinjunctions.Hecannotspeakthreesentencesbutthisisoneofthem.Allwhichmayconvinceusofthisonething,thatthereisagreatermomentandweightofChristianityincharitythaninthemostpartofthesethingsforwhichChristiansbiteanddevouroneanother.Itisthefundamentallawofthegospel,towhichallpositivepreceptsandordinancesshouldstoop.UnityinjudgmentisveryneedfulforthewellbeingofChristians.ButChrist’slastwordspersuadethis,thatunityinaffectionismoreessentialandfundamental.Thisisthebadgeheleft to his disciples. If we cast away this upon every differentapprehensionofmind,wedisownourMaster,anddisclaimhistokenandbadge.

IV. The apostle Paul puts a high note of commendation upon charity,whenhestylesitthebondofperfection.“Aboveallthings,”sayshe,“putoncharity,whichisthebondofperfectness,”Col.iii14.Iamsureithathnotsuchahighplace in themindsandpracticeofChristiansnow,as ithathintherollofthepartsandmembersofthenewmanheresetdown.Hereitisaboveall.Withusitisbelowall,evenbeloweveryapprehensionof doubtful truths. An agreement in the conception of any poor pettycontroversialmatterofthetimes,ismadethebadgeofChristianity,andsetinaneminentplaceaboveallwhichtheapostlementions,inthe12thverse, “bowels of mercies, kindness, gentleness, humbleness of mind,meekness,longsuffering.”Nay,charityitselfisbutawaitinghandmaidtothismistress.

Butletusconsidertheapostle’ssignificantcharacterheputsonit.Itisabondof perfection, as itwere, a bundle of graces, and chainof virtues,eventheverycreamandflowerofmanygracescombined.Itisthesweetresultoftheunitedforceofallgraces.Itistheveryheadandheartofthenewman,whichweareinvitedtoputon,“Aboveallputoncharity.”Allthese fore-mentioned perfections are bound and tied together, by thegirdle of charity and love, to the newman.When charity is born andbrought forth, it may be styledGad,(407) for a troop cometh, chorusvirtutum,(408) “a troop or company of virtues” which it leads and

commands.Charityhathatenderheart,forithath“bowelsofmercies,”—such a compassionate andmelting temper of spirit, that themisery orcalamity,whetherbodilyorspiritual,ofothermen,makesanimpressionupon it. And therefore it is the Christian sympathy which affects itselfwith others’ afflictions. If others be moved, it moves itself throughcomfortandsympathy.This isnotonlyextendedtobodilyandoutwardinfirmities, but, most of all, to infirmities of mind and heart, error,ignorance, darkness, falling and failing in temptation. We are madeprieststoGodourFather,tohavecompassiononthemwhoareignorantand out of the way, for that we ourselves are also compassed withinfirmity, Rev. i. 6 and Heb. v. 2. Then, love hath a humble mind,“humblenessofmind,”else itcouldnotstoopandcondescendtoothersoflowdegree,andthereforeChristexhortsabovealltolowliness.“Learnofme, for I ammeek and lowly inheart.” If amanbenot lowly, to sitdown below offences and infirmities, his love cannot rise above them.Self-love is the greatest enemy to true Christian love, and pride is thefountain of self-love, because it is impossible that, in this life, thereshould be an exact correspondence between the thoughts and ways ofChristians. Therefore it is not possible to keep this bond of perfectionunbroken, except there be a mutual condescendence. Self-love wouldhaveallconformedtoit,andifthatbenot,thereistherentpresently.Buthumblenessofmindcanconform itself toall things,and thiskeeps thebondfast.Thencharity,by the linkofhumility,hathmeeknesschainedunto it, and kindness. Love is of a sweet complexion, meek and kind.Prideisthemotherofpassion,humblenessthemotherofmeekness.Theinward affection is composed by meekness, and the outward actionsadornedbygentleness and kindness.O that sweet composure of spirit!The heart of the wicked is as the troubled sea, no rest, no quiet in it,continualtempestsraisingcontinualwavesofdisquiet.Anunmeekspiritislikeaboilingpot,ittroublesitselfandannoysothers.Then,atlength,charity,bylowlinessandmeekness,isthemostdurable,enduring,long-sufferingthingintheworld,“withlongsuffering,forbearingoneanotherinlove.”Thesearetheonlyprinciplesofpatienceandlonganimity.Angerandpassionisexpressedinscriptureunderthenameofhaste,anditisasudden,furious,hastything,arash,inconsiderate,impatientthing,morehasty than speedy. Now the special exercises and operations of thesegracesare in the13thverse, “forbearingoneanother,and forgivingone

another,”accordingtoChrist’sexample.Andindeedthesearesohighandsublimeworks,ascharitymustyokeallthefore-mentionedgraces,unitethemallinonetroop,fortheaccomplishingofthem.Andthegreatandsweet fruit of all this is comprehended in the 15th verse, “The peace ofGod rule in yourhearts, to thewhichye are called inonebody.”Peacewith God is not here meant, but the peace which God hath made upbetweenmen.Allwereshatteredandrentasunder.TheLordhathbyhisSonJesusChristgatheredsomanyintoonebody,thechurch,andbyoneSpiritquickensall.Nowwhereloveispredominant,thereisasweetpeaceandharmonybetweenallthemembersofthisonebody.Andthispeaceandtranquillityofaffectionsrulesandpredominatesoveralltheselusts,whicharethemineries(409)ofcontentions,andstrifes,andwars.

V.Adduntothisanotherspecialmarkofexcellencythatthisapostleputson charity, orChristian love. “The endof the commandment is charity,outofapureheart,ofagoodconscience,andoffaithunfeigned,”1Tim.i.5. If this were duly pondered, I do believe it would fill all hearts withastonishment,andfaceswithconfusion,thattheyneglectedtheweightiermattersofthelaw,andoverstretchedsomeotherparticularduties,tofilluptheplaceofthis,whichistheend,thefulfillingofthelaw.Itappearsbythisthatcharityisacreamofgraces.Itisthespiritandquintessenceextractedoutofthesecardinalgraces,unfeignedfaith,agoodconscience,a pure heart. It is true, the immediate end of the law, as it is nowexpounded unto us, is to drive us to believe in Jesus Christ, as it isexpressed,Rom. x. 4. “Christ is the endof the law for righteousness toeveryonethatbelieveth.”ButthisbelievinginChristisnotthelastendofit. Faith unfeigned in a Mediator is intentionally for this, to give theanswerofagoodconscienceinthebloodofChrist,andtopurifytheheartbythewateroftheSpirit,andsotobringaboutatlength,bysuchasweetcompass,therighteousnessofthelawtobefulfilledbyloveinus,whichbydivine imputation is fulfilled tous.Nowconsider the context, and itshall yield much edification. Some teachers (1 Tim. i. 4.) exercisedthemselves and others in endless genealogies, which, though theycontainedsometruthinthem,yettheywereperplexing,andbroughtnoedification to souls. Curiosity might go round in such debates, andbewilder itself as in a labyrinth, but they did rather multiply disputesthanbring true edification in the faith and loveofGod andmen.Now,

sayshe,theydowhollymistaketheendofthelaw,ofthedoctrineofthescripture.Theendandgreatpurposeof it is love,whichproceeds fromfaithinChrist,purifyingtheheart.Thisisthesumofall,toworshipGodinfaithandpurity,andtoloveoneanother.Andwhatsoeverdebatesandquestionsdo tendto thebreachof thisbond,andhavenoeminentandremarkable advantage in them, suppose they be conceived to be aboutmattersofconscience,yet theentertainingandprosecuting themto theprejudiceofthis,isamanifestviolenceofferedtothelawofGod,whichistheruleofconscience.Itisapervertingofscriptureandconsciencetoawrong end. I say then, that charity and Christian love should be themoderatrix of all our actions towards men. From thence they shouldproceed,andaccordingtothisrulebeformed.Iampersuadedifthisrulewere followed, thepresentdifferences in judgmentof godlymen,aboutsuchmattersasministermerequestions,wouldsoonbeburiedinthegulfofChristianaffection.

VI.Nowtocompletetheaccountoftheeminenceofthisgrace,takethatremarkable chapter of Paul’s, 1 Cor. xiii., where he institutes thecomparisonbetweenitandothergraces,andintheendpronouncesonitsbehalf, “the greatest of these is charity.” I wonder how we do pleaseourselves, as thatwehadattainedalready,whenwedonot somuchaslabour to be acquainted with this, in which the life of Christianityconsists, without which faith is dead, our profession vain, our otherdutiesandendeavoursforthetruthunacceptabletoGodandmen.“YetIshowyouamoreexcellentway,”saysheintheendoftheformerchapter.Andthisisthemoreexcellentway,charityandlove,moreexcellentthangifts, speaking with tongues, prophesying, &c. And is it not moreexcellent than the knowledge and acknowledgment of some presentquestionablematters,aboutgovernments,treaties,andsuchlike,andfarmore thaneverypunctilioof them?Buthegoeshigher.Supposeamancouldspendallhissubstanceuponthemaintenanceofsuchanopinion,andgivehislifeforthedefenceofit,thoughinitselfitbecommendable,yetifhewantcharityandlovetohisbrethren,ifheoverstretchthatpointofconsciencetothebreachofChristianaffection,anddutiesflowingfromit, it profits himnothing. Then certainly charitymust rule out externalactions, and have the predominant hand in the use of all gifts, in theventing of all opinions.Whatsoever knowledge and ability aman hath,

charitymustemployit,anduseit.Withoutthis,dutiesandgracesmakeanoise,but theyare shallowandemptywithin.Nowhe shows the sweetpropertiesofit,andgoodeffectsofit,howuniversalaninfluenceithathonall things,butespeciallyhownecessary it is tokeep theunityof thechurch.

Charity“iskind”and“suffereth long,” (μακροθυμηω), it is longanimousormagnanimous and there is indeed no great, truly great,mind but ispatientandlongsuffering.Itisagreatweaknessandpusillanimitytobesoonangry.Suchaspirithathnottheruleofitself,butisinbondagetoitsown lust, but “he that ruleth his spirit is greater than he that taketh acity.” Now, it is much of this affection of love that overrules passion.Thereisagreatnessandheightinit,tolovethemthatdeservenotwellofus, tobekindtotheunfaithful,nottobeeasilyprovoked,andnotsoondisobliged.Afool’swrathispresentlyknown.Itisafollyandweaknessofspirit, which love, much love cures and amends. It suffers muchunkindness,andlongsuffersit,andyetcanbekind.

“Charity envieth not.” Envy is the seed of all contention, and self-lovebringsitforth.Wheneverymandesirestobeesteemedchief,andwouldhavepre-eminenceamongothers,theirwaysandcoursesmustinterfereonewithanother.It is this thatmakesdiscord.Everymanwouldabatefrom another’s estimation, that he may add to his own. None livescontentwith his own lot or station, and it is the aspiring beyond that,whichputsallthewheelsoutofcourse.Ibelievethisistherootofmanycontentions among Christians,—the apprehension of slighting, theconceitofdisrespect,andsuch like,kindles the flameofdifference,andheightenstheleastoffencetoanunpardonableinjury.Butcharityenviethnotwhere itmay liequietly low.Though it beunder the feetof others,andbeneathitsowndueplace,yetitenviethnot,itcanliecontentedlyso.Supposeitbeslightedanddespised,yetittakesitnothighly,becauseitislowlyinmind.

“Charity is not puffed up, and vaunteth not itself.” If charity have giftsand graces beyondothers, it restrains itself,with thebridle ofmodestyandhumility,fromvauntingorboasting,oranythinginitscarriagethatmaysavourofconceit.Prideisaselfadmirer,anddespisesothers,andtoplease itself it cares not to displease others. There is nothing so

incomportable(410) in human or Christian society, so apt to alienateothers’affections,forthemorewetakeofourownaffectiontoourselves,we shall have the less from others. O these golden rules of Christianwalking! Rom. xii. 10, 16, “Be kindly affectioned one to another withbrotherly love, inhonourpreferringoneanother.Mindnothigh things,butcondescendtomenoflowestate.Benotwiseinyourownconceits.”ObutthatwereacomelystrifeamongChristians,eachtopreferanotherinunfeigned love,and in lowlinessofmind,eachtoesteemanotherbetterthan himself! Philip. ii. 3. “Knowledge puffeth up,” says this apostle (1Cor.viii.1)“butcharityedifieth.”It isbutaswellingand tumourof themind,butloveissolidpietyandrealreligion.

Then charity doth nothing unseemly, “behaveth not itself unseemly,” 1Cor. xiii. 5. Vanity and swelling ofmind will certainly break forth intosome unseemly carriage, as vain estimation, and such like, but charitykeepsasweetdecoruminallitscarriage,soasnottoprovokeandirritateothers,noryettoexposeitselftocontemptormockery.Orthewordmaybe taken thus, it is not fastidious. It accounts not itself disgraced andabused, tocondescend tomenof lowestate. It canwith itsMasterbowdowntowashadisciple’sfeet,andnotthinkitunseemly.Whatsoever itsubmitstoindoingorsuffering,itisnotashamedofit,asthatitwerenotsuitableandcomely.

“Charity seeketh not her own things.” Self denial and true love areinseparable.Selflovemakesamonopolyofallthingstoitsowninterest,and this ismost opposite toChristianaffectionandcommunion,whichputs all in one bank. If every one of themembers should seek its ownthings,andnotthegoodofthewholebody,whatamiserabledistemperwould it cause in thebody?Weare called intoonebody inChrist, andthereforeweshouldlooknotonourownthingsonly,buteverymanalsoonthe thingsofothers,Philip. ii.4.There isapublic interestof saints,mutualedification in faithand love,whichcharitywillprefer to itsownprivate interest. Addictedness to our own apprehension, and toomuchself overweening and self pleasing is the grand enemy of that place towhichwearecalledintoonebody.SinceoneSpiritinformsandenlivensallthemembers,whatamonstrosityisitforonemembertoseekitsownthings,andattendtoitsownprivateinterestonly,asifitwereadistinct

body!

Charity“isnoteasilyprovoked.”Thisisthestraightandsolidfirmnessofit,thatitisnotsoonmovedwithexternalimpressions.Itislongsuffering,it suffers long andmuch. It will not be shaken by violent and weightypressuresofinjuries,wherethereismuchprovocationgiven,yetitisnotprovoked.Nowtocompleteit,itisnoteasilyprovokedatlightoffences.Itis strange how little a spark of injuries puts all in a flame because ourspiritsareasgunpowder,—socapableofcombustionthroughcorruption.Howridiculous,forthemostpart,arethecausesofourwrath!For lightthings we are heavily moved, and for ridiculous things sadly, even aschildrenwhofalloutamongthemselvesfortoysandtrifles,orasbeaststhatareprovokedupontheveryshowofacolour,asredorsuchlike.Wewould save ourselves much labour, if we could judge before we sufferourselves to be provoked. But now we follow the first appearance ofwrong,andbeingoncemovedfromwithout,wecontinueourcommotionwithin,lestweshouldseemtobeangrywithoutacause.Butcharityhathamoresolidfoundation.ItdwellsinGod,forGodislove,andsoistrulygreat, truly high, and looks down with a steadfast countenance uponthese lower things.Theupperworld is continuallycalmandserene.Noclouds,notempeststhere,nowinds,nothingtodisturbtheharmoniousanduniformmotion,butitisthislowerworldthatistroubledandtossedwith tempests, andobscuredwith clouds. So a soul dwelling inGod bylove,isexaltedabovethecloudyregion.Heiscalm,quiet,serene,andisnotdisturbedorinterruptedinhismotionoflovetoGodormen.

Charity “thinketh no evil.” Charity is apt to take all things in the bestsense.Ifathingmaybesubjecttodiverseacceptations,itcanputthebestconstructiononit.Itissobenignandgoodinitsownnaturethatitisnotinclinable to suspect others. It desires to condemn noman, but wouldgladly,asfarasreasonandconsciencewillpermit,absolveeveryman.Itissofarfromdesireofrevenge,thatitisnotprovokedortroubledwithaninjury.Forthatwerenothingelsebuttowrongitselfbecauseothershavewrongeditalready,anditissofarfromwrongingothers,thatitwillnotwillingly somuchas thinkevilof them.Yet ifneedrequire, charitycanexecute justice, and inflict chastisement, not out of desire of another’smisery,butoutofloveandcompassiontomankind.Charitasnonpunit

quiapeccatumest,sednepeccaretur,(411)itlooksmoretopreventionoffuturesin, thantorevengeofabypast fault,andcandoallwithoutanydiscomposure of spirit, as a physician cuts a vein without anger.Quisenimcutmedeturirascitur?“Whoisangryathisownpatient?”

Charity“rejoicethnotininiquity.”Charityisnotdefiledinitself,thoughitcondescend to all. Though it can love andwishwell to evilmen, yet itrejoicethnotininiquity.Itislikethesun’slightthatshinesonadunghill,and is not defiled, receives no tincture from it. Some base and wickedspirits make a sport to do mischief themselves, and take pleasure inothersthatdoit.Butcharityrejoicesinnoiniquityorinjustice,thoughitwere done to its own enemy. It cannot take pleasure in the unjustsufferings of any who hate it, because it hath no enemy but sin andiniquityandhatesnothingelsewithaperfecthatred.Thereforewhateveradvantage should redound to itself by othermen’s iniquities, it cannotrejoice, that iniquity, its capital enemy, should reignandprevail. But it“rejoiceth in the truth.”Theadvancementandprogressofothers inthewayof truthandholiness is itspleasure.Though that shouldeclipse itsownglory,yetitlooksnotonitwithanevileye.Ifitcanfindoutanygoodinthemthatareenemiestoit,itisnotgrievedtofinditandknowit,butcanrejoiceatany thingwhichmaygivegroundofgoodconstructionofthem.Thereisnothingmorebeautifulinitseyesthantoseeeveryonegettheirowndue,thoughitaloneshouldcomebehind.

Charity“bearethallthings.”Bynatureweareundauntedheifers,cannotbearany thingpatiently.But charity is accustomed to theyoke,—to theyokeofreproachesandinjuriesfromothers,toaburdenofothermen’sinfirmities and failings.Wewould 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 strongoughttobeartheinfirmitiesoftheweak,andnottopleaseourselves”andGal.vi.2.“Bearyeoneanother’sburdens,andsofulfilthelawofChrist,”thatisthelawoflove,noquestion.

Charity “believeth all things.”Ournature ismalignant andwicked, andthereforemost suspicious and jealous, and apt to take all in the worstpart.Butcharityhathmuchcandourandhumanityinit,andcanbelievewell of everyman, and believe all things as far as truthwill permit. It

knowsthatgracecanbebesideaman’ssins.Itknowsthatitselfissubjecttosuchlikeinfirmities.Thereforeitisnotarigidandcensorious judger;itallowsasmuchlatitudetoothersasitwoulddesireofothers.Itistrueitisnotblindandignorant.Itisjudicious,andhatheyesthatcandiscernbetween colours. Credit omnia credenda, sperat omnia speranda. “Itbelieves all things that are believable, and hopes all things that arehopeful.”Iflovehavenotsufficientevidences,yetshebelievesiftherebesomeprobabilitiestothecontrary,aswellasforit.Theweightofcharityinclines to the better part, and so casts the balance of hope andpersuasion;yetbeingsometimesdeceived,shehathreasontobewatchfulandwise, for “the simple believeth everyword.” If charity cannot havegroundofbelievinganygood,yet ithopes still.Quinon est hodie, crasmagisaptuserit,(412)sayscharity,andthereforeitispatientandgentle,waiting on all, if peradventure God may “give them repentance to theacknowledgingofthetruth,”2Tim.ii.25.Charitywouldaccountitbothatheismandblasphemy, tosaysuchamancannot,willnot findmercy.Buttopronounceofsuchashavebeenoftenapprovenintheconscienceofall,andsealedintomanyhearts,thattheywillneverfindmercy,thattheyhavenograce,becauseof some failings inpracticeanddifferencesfrom us, it were not in sobriety but madness. It is certainly love andindulgence to ourselves, that make us aggravate other men’s faults tosuch a height. Self love looks on other men’s failings through amultiplyingormagnifyingglass,butsheputsherownfaultsbehindherback.Nonvidetquodinmanticaquæatergoest.(413)Thereforeshecansuffer much in herself but nothing in others, and certainly much selfforbearanceandindulgencecansparelittleforothers.Butcharityisjustcontrary. She is most rigid on her own behalf, will not pardon herselfeasily,knowsnorevengebutwhatisspokenof2Cor.vii.11,selfrevenge,and hath no indignation but against herself. Thus she can sparemuchcandour and forbearance for others, and hath little or nothing ofindignationleftbehindtoconsumeonothers.

“Charity never faileth.” This is the last note of commendation. Thingshavetheirexcellencyfromtheiruseandfromtheircontinuance;botharehere.Nothingsouseful,nosuchfriendofhumanorChristiansocietyascharity, the advantage of it reacheth all things. And then, it is mostpermanent and durable. When all shall go, it shall remain. When

ordinances, and knowledge attained by means and ordinances, shallevanish,charityshallabide,andthenreceiveitsconsummation.Faithofthings inevident and obscure shall be drowned in the vision of seeingGod’s face clearly. Hope of things to come shall be exhausted in thepossessionandfruitionofthem.Butloveonlyremainsinitsownnatureandnotion,onlyitisperfectedbytheadditionofsomanydegreesasmaysuitthatblessedestate.Thereforemethinks itshouldbethestudyofallsaintswhobelieve immortality,andhope foreternal life, toputon thatgarmentof charity,which is the livery of all the inhabitants above.Wemighthaveheavenuponearthasfarasispossibleifwedweltinlove,andlovedweltinandpossessedourhearts.Whatanunsuitablethingmightabelieverthinkit,tohatehiminthisworldwhomhemustloveeternally,andtocontendandstrivewiththese,evenformattersofsmallmoment,with bitterness and rigidity, with whom he shall have an eternal,uninterruptedunityandfellowship?Shouldwenotbeassayingherehowthatgloriousgarmentsuitsus?Andtrulythereisnothingmakesamansoheaven-likeorGodlikeasthis,muchloveandcharity.

Nowthereisoneconsiderationmightpersuadeusthemoreuntoit,thathere we know but darkly and in part, and therefore our knowledge, atbest,isbutobscureandinevident,ofttimessubjecttomanymistakesandmisapprehensions of truth, according asmediums represent them.Andtherefore theremustbesome latitudeof loveallowedonetoanother inthisstateofimperfection,elseitisimpossibletokeepunity,andwemustconflictoftenwithourownshadows,andbiteanddevouroneanotherforsome deceiving appearances. The imperfection and obscurity ofknowledge should make all men jealous of themselves, especially inmattersofadoubtfulnature,andnotsoclearlydeterminedbyscripture.Because our knowledge is weak, shall our love be so? Nay, rather letcharitygrowstronger,andaspireuntoperfection,becauseknowledge isimperfect.Whatiswantinginknowledgeletusmakeupinaffection,andletthegapofdifferenceinjudgmentbeswallowedupwiththebowelsofmerciesandlove,andhumblenessofmind.Andthenweshallhavehidourinfirmityofunderstandingasmuchasmaybe.Thuswemaygohandin hand together to our Father’s house, where, at length, we must betogether.

ChapterIII.

Imaybrieflyreducethechiefpersuadingmotivetothissoneedfulandsomuchdesideratedgraceintosomethreeorfourheads.Allthingswithinandwithoutpersuade to it,butespecially the rightconsiderationof theloveofGodinChrist,thewiseandtheimpartialreflectiononourselves,theconsiderationofourbrethrenwhomwearecommandedtolove,andthethoroughinspectionintothenatureanduseofthegraceitself.

InconsiderationoftheFirst,asoulmightargueitselfintoacomplacencywithitandthuspersuadeitself,“Hethatlovethnot,knowethnotGod,forGodislove,”1Johniv.8.Andsincehethathathknownandbelievedthelove that God hath to us,must certainly dwell in love, since these twohavesuchastraitindissolubleconnexion,then,asIwouldnotdeclaretoallmyatheismandmyignoranceofGod,Iwillstudytolovemybrethren.AndthatImaylovethem,IwillgivemyselftothesearchofGod’s love,which is the place, locus inventionis,(414) whence I may find out thestrongest and most effectual medium to persuade my mind, and toconstrainmyhearttoChristianaffection.

Firstthen,whenIconsiderthatsogloriousandgreataMajesty,sohighand holy an One, self sufficient and all sufficient, who needs not goabroad to seek delight, because all happiness and delight is enclosedwithinhisownbosom,canyetloveacreature,yeaandbereconciledtososinfulacreature,whichhemightcrushaseasilyasspeakaword,thathecanplacehisdelighton sounworthyandbaseanobject,O!howmuchmore should I, a poor wretched creature, love my fellow creature,ofttimes better than myself, and, for the most part, not much worse?ThereisaninfinitedistanceanddisproportionbetwixtGodandman,yethecameoverall thatto loveman.WhatdifficultyshouldIhavethentoplacemyaffectiononmyequalatworst,andoftenbetter?Therecannotbeanyproportionabledistancebetwixt thehighestand lowest,betweentherichest and poorest, between themostwise and themost ignorant,betweenthemostgraciousandthemostungodly,asthereisbetweentheinfiniteGod and a finite angel. Should then themutual infirmities andfailingsofChristians,beaninsuperableandimpassablegulf,asbetween

heavenandhell,thatnonecanpassoverbyabridgeoflovetoeither?“IfGod so loved us,” should not we love one another? 1 John iv. 11. Andbesides, when I consider that God hath not only loved me, but mybrethrenwhowereworthyofhatred,withaneverlastinglove,andpassedoverallthatwasinthem,andhathspreadhisskirtovertheirnakedness,and made it a time of love, which was a time of loathing, how can Iwithhold my affection where God hath bestowed his? Are they notinfinitelymoreunworthyofhisthanmine?Sinceinfinitewrongshathnotchangedhis,shallpoor,petty,and lightoffenceshindermine?ThatmyloveconcenterwithGod’sonthesamepersons,isitnotenough?

Next,ThatJesusChrist,theonlybegottenoftheFather,fullofgraceandtruth, who was the Father’s delight from eternity, and in whom hedelighted,yet,notwithstanding,couldrejoice in thehabitableplacesofthe earth, and so love poor wretched men, yet enemies, that he gavehimself for them, thatGodso loved thathegavehisSon,andChrist solovedthathegavehimselfasacrificeforsin,bothformeandothers,O!who should not or will not be constrained, in beholding thismirror ofincomparableandspotlesslovetoloveothers?(1Johniv.9,10,11.)“InthiswasmanifestedtheloveofGodtowardsus,becausethatGodsenthisonlybegottenSonintotheworld,thatwemightlivethroughhim.Hereinislove,notthatwelovedGod,butthathelovedus,andsenthisSontobethepropitiationforoursins.Beloved,ifGodsolovedus,weoughtalsotoloveoneanother.”Eph.v.2.“Andwalkinlove,asChristalsohath lovedus,andhathgivenhimselfforus,anofferingandasacrificetoGodforasweet smelling savour,” especially when he seems to require no otherthing,andimposesnomoregrievouscommanduponusforrecompenceofallhis labourof love.Johnxiii.34,35. “Anewcommandment I giveuntoyou,Thatyeloveoneanother,asIhavelovedyou,thatyealsoloveone another. By this shall allmen know that ye aremy disciples, if yehaveloveonetoanother.”Ifallthatwasinmedidnotalienatehislovefromme,how shouldany thing inothers estrangeour love to them? IfGodbesokindtohisenemies,andChristsolovingthathegiveshislifeforhisenemiestomakethemfriends,whatshouldwedotoourenemies,whattoourfriends?Thisoneexamplemaymakeallcreatedlovetoblushandbeashamed.Hownarrow,howlimited,howselfishisit!

Thirdly, IfGodhath forgivenme somanygrievousoffences, if hehathpardonedsoheinousandinnumerableinjuries,thatamounttoakindofinfiniteness in number and quality, O howmuchmore am I bound toforgive my brethren a few light and trivial offences? Col. iii. 13.“Forbearingone another, and forgivingone another, if anymanhave aquarrelagainstany,evenasChristforgaveyou,soalsodoye.”Eph.iv.32.“Andbe ye kindone to another, tenderhearted, forgiving one another,evenasGod for Christ’s sake hath forgiven you.”Withwhat face can Ipray,“Lord,forgivememysins,”whenImaymeetwithsucharetortion,thoucanstnotforgivethybrethren’ssins,infinitelylessbothinnumberand degree?Matth. vi. 15. “But if ye forgive not men their trespasses,neither will your heavenly Father forgive your trespasses.” Whatunparalleled ingratitudewere it,whatmonstrouswickedness, that afterhehathforgivenallourdebt,becausewedesiredhimyetweshouldnothave compassion on our fellow servants even as he had pity on us! O!whatadreadfulsoundwillthatbeintheearsofmanyChristians,“Othouwicked servant, I forgave thee all thy debt, because thou desiredstme!Shouldestnotthoualsohavehadcompassiononthyfellowservants,evenasIhadpityonthee?Andhis lordwaswroth,anddeliveredhimtothetormentors,tillheshouldpayallthatwasdueuntohim.SolikewiseshallmyheavenlyFatherdoalsountoyou, ifye fromyourhearts forgivenoteveryonehisbrothertheirtrespasses,”Matth.xviii.32,33,34,35.Whenwe cannot dispense with one penny, how should he dispense with histalents? And when we cannot pardon ten, how should he forgive tenthousand?Whenhehathforgivenmybrotherallhis iniquity,maynotIpardonone?ShallIimputethatwhichGodwillnot impute,ordiscoverthatwhichGodhathcovered?HowshouldIexpectheshouldbemercifultome,whenIcannotshewmercytomybrother?Psal.xviii.25.“Withthemercifulthouwiltshowthyselfmerciful.”ShallI,foroneorfewoffences,hate,bite,anddevourhimforwhomChristdied,andlovednothislifetosavehim?Rom.xiv.15and1Cor.viii.11.

Inthenextplace.IfaChristiandobuttakeanimpartialviewofhimself,hecannotbutthusreasonhimselftoameek,composed,andaffectionatetemper towards other brethren.What is it in another that offendsme,whenifIdosearchwithin,Iwillnoteitherfindthesame,orworse,orasevilinmyself?Isthereamoteinmybrotherseye?Perhapstheremaybe

abeaminmyown;andwhythenshouldIlooktothemotethatisinmybrother’s eye?Matth. vii. 3.When I look inwardly, I find a desperatelywickedheart,whichlodgesallthatiniquityIbeheldinothers.AndifIbenotsosensibleofit,itisbecauseitisalsodeceitfulaboveallthings,andwouldflattermeinmineowneyes,Jer.xvii.9.Ifmybrotheroffendmeinsome things, how do these evanish out of sight in the view ofmy ownguiltinessbeforeGod,andoftheabominationsofmyownheart,knowntohisholinessandtomyconscience?SureIcannotseesomuchevil inmybrotherasIfindinmyself.Iseebuthisoutside.ButIknowmyownheart; andwhenever I retirewithin this, I find the seaof corruption sogreat,thatIwondernotatthestreamswhichbreakforth inothers.ButallmywonderisthatGodhathsetboundstoitinmeorinany.WheneverI find my spirit rising against the infirmities of others, and my mindswellingoverthem,Irepressmyselfwiththisthought,“Imyselfalsoamaman,”asPetersaidtoCorneliuswhenhewouldhaveworshippedhim.Asherestrainedanother’sidolizingofhim,Imaycuremyownselfidolizingheart.Is itanythingstrangethatweakmenfail,andsinfulmenfall?Isnotallfleshgrass,andalltheperfectionandgoodlinessofitastheflowerof the field? Isa. xl. 6. Is not every man at his best estate altogethervanity?Psal.xxxix.5.Isnotman’sbreathinhisnostrils?Isa.ii.22.Andam not Imyself aman? Therefore I will not be highminded but fear,Rom. xi. 20. I will not be moved to indignation, but provoked tocompassion,knowingthatImyselfamcompassedwithinfirmities,Heb.v.2.

Secondly,Asamanmaypersuadehimselftocharitybytheexaminationofhisownheartandways,sohemayenforceuponhisspiritameekandcompassionate stamp, by the consideration of his own frailty, what hemayfallinto.ThisistheApostle’srule,Gal.vi.1.“Brethren,ifamanbeovertakeninafault,yethatarespiritual,”andpretendtoit,“restoresuchanone in thespiritofmeekness.”Donotpleaseyourselveswitha falsenotionofzeal,thinkingtocoveryourimpertinentrigiditybyit.Doasyouwoulddo if your own armwere disjointed. Set it in, restore it tenderlyandmeekly, considering yourselves that ye alsomaybe tempted. Somearemore given to reproaching and insulting thanmindful of restoring.Therefore their reproofs are not tempered with oil that they may notbreakthehead,butmixedwithgallandvinegartosetonedgetheteeth.

Butwheneverthoulookestuponthe infirmitiesofothers, thenconsiderthyself first,beforeyoupronouncesentenceon them,andthoushaltbeconstrained to bestow that charity to others which thou hast need ofthyself.Veniampetimusquedamusquevicissim.(415)Ifamanhaveneedofcharityfromhisbrother,lethimnotbehardingivingit.Ifheknowhisownweaknessand frailty, surehemaysupposesucha thingmay likelyfall out that he may be tempted and succumb in it. For there needsnothingforthebringingforthofsininanybutoccasionandtemptation,as the bringing of fire near gunpowder. And truly he who had noallowance of love to give to an infirm and weak brother, he will be inmalafide, inanevil capacity, to seekwhathewouldnotgive.Now thefountainofuncharitableandharshdealingisimportedinthe3dverse,“Ifanymanthinkshimselftobesomethingwhenheisnothing,hedeceiveshimself.”Sinceallmortalmenarenothing,vanity,altogethervanity,andlessthanvanity,hethatwouldseemsomething,andseemssotohimself,deludeshimself.Henceisourinsultingfierceness,henceoursuperciliousrigour. Every man apprehends some excellency in himself beyondanother.Takeawaypride,andcharityshallenter,andmodestyshallbeits companion. But now we mock ourselves, and deceive ourselves, bybuilding theweight of our pretended zeal upon such a vain and rottenfoundation,asagrosspracticalfundamentallieofselfconceitofnothing.NowtheApostlefurnishesuswithanexcellentremedyagainstthisinthe4thverse,“Letamanprovehimselfandhisownwork,andthenheshallhaverejoicinginhimselfalone,andnotinanother.”—awordworthytobefastenedby theMasterofassemblies in theheartofallChristians!Andindeedthisnaildriveninwoulddriveoutallconceit.Henceisourruin,thatwecompareourselvesamongourselves,andinsodoingwearenotwise,2Cor.x.12.Forweknownotourowntruevalue.Onlyweraisetheprice according to the market, so to speak. We measure ourselves byanotherman’smeasure,andbuildupourestimationuponthedisesteemofothers,andhowmuchothersdisplease,somuchwepleaseourselves.But,saystheApostle,leteverymanprovehisownwork,searchhisownconscience, comparehimself to theperfect rule; and then, ifhe findallwell, he may indeed glory of himself. But that which thou hast bycomparisonwithothersisnotthineown.Thoumustcomedownfromallsuch advantages of ground, if thou would have thy just measure. Andindeed,ifthouprovethyselfandthyworkafterthismanner,thouwiltbe

thefirsttoreprovethyself,thoushalthavethatglorydueuntothee,thatisnoneatall.Foreverymanshallbearhisownburden,whenheappearsbeforethejudgmentseatofGod.ThereisnoplaceforsuchimaginationsandcomparisonsintheLord’sjudgment.

Thirdly, When a Christian looks within his own heart, he finds aninclination and desire to have the love of others, even though hisconscience witness that he deserves it not. He finds an approbation ofthatgoodandrighteouscommandofGod, thatothers should lovehim.Nowhencehemaypersuadehimself—Isitsosweetandpleasanttometobe loved of others, even though I am conscious that I have wrongedthem?Hathitsuchabeautyinmyeye,whileIamtheobjectofit?Whythenshoulditbeahardandgrievousburdentometoloveothers,thoughtheyhavewrongedme,anddeserve itnomore thanIdid?Whyhath itnot the same amiable aspect, when my brother is the object of it?Certainlynoreasonforit,butbecauseIamyetcarnal,andhavenotthatfundamental law of nature yet distinctly written again uponmy heart,“Whatyewouldthatothersshoulddotoyou,doittothem,”Matth.vii.12.IfIbeconvincedthatthereisanyequityandbeautyinthatcommand,whichchargesotherstoloveme,forgiveme,andforbearme,andrestoremeinmeekness,whyshoulditbeagrievouscommandthatIshouldpaythatdebtof loveand tenderness toothers? 1Johnv.3. “For this is theloveofGod, thatwekeephis commandments, andhis commandmentsarenotgrievous.”

Inthethirdplace.Consider towhomthisaffectionshouldbeextended.More generally to all men, as fellow creatures, but particularly andespeciallytoallwhoarebegottenofGod,asfellowChristians.“Andthiscommandment have we from him, that he who loveth God love hisbrotheralso.WhosoeverbelieveththatJesusistheChristisbornofGod,andeveryonethatlovethhimthatbegat,lovethhimalsothatisbegottenofhim,”1Johniv.21,andchapv.1.“Aswehavethereforeopportunity,let us do good unto all men, especially unto them who are of thehouseholdoffaith,”Gal.vi.10.“Omysoul,thouhastsaiduntotheLord,ThouartmyLord,mygoodnessextendethnottothee:butuntothesaintsthatareintheearth,andtotheexcellentinwhomisallmydelight,”Psal.xvi. 2, 3. And this consideration the Holy Ghost suggests to make us

maintainloveandunity.Lovetowardstheserunsinapurerchannel—“YehavepurifiedyoursoulsinobeyingthetruththroughtheSpirituntotheunfeignedloveofthebrethren,seethatye loveoneanotherwithapureheart fervently, being born again, not of corruptible seed, but ofincorruptible,by thewordofGod,which livethandabideth forever,” 1Pet.i.22,23.WearebegottenofoneFather,andthatbyadivinebirth,we have such a high descent and royal generation! There are somanyotherbondsofunitybetweenus, it isabsurd that thisonemoreshouldnot join all. “One Lord, one faith, one baptism, one body, one spirit,called to one hope, one God and Father of all,” Eph. iv. 2-6. All thesebeingone,itisstrangeifwebenotoneinlove.Ifsomanyrelationsbegetnot a strong and warm affection, we are worse than infidels, as theapostle speaks, 1 Tim. v. 8. “If a man care not for his own house, hisworldly interests, he is worse than an infidel,” for he has a naturalaffection. Sure then thismore excellent nature, a divine nature we arepartakersof,cannotwantaffectionsuitabletoitsnature.Christianityisafraternity,abrotherhood,thatshouldoverpowerallrelations,bringdownhimofhighdegree,andexalthimoflowdegree;itshouldlevelallranks,in thisone respect, unto the rule of charity and love. InChrist there isneitherJewnorGentile.TherealldifferencesoftonguesandnationsaredrownedinthisinterestofChrist,Col.iii.11.“Thouhasthidthosethingsfromthewiseandprudent,andrevealed themuntobabes,”Lukex.21.And“Godhathchosentheweakandfoolishtoconfoundthemightyandwise,” 1 Cor. i. 27. Behold all these outward privileges buried in thedepthsandrichesofGod’sgraceandmercy.Arewenotallcalledtoonehighcalling?OurcommonstationistowarunderChrist’sbanneragainstsinandSatan.Whythendoweleaveourstation,forgetourcallings,andneglectthatemploymentwhichconcernsusall,andfallatoddswithourfellow-soldiers, and bite and devour one another? Doth not this giveadvantage toourcommonenemies?Whileweconsume theedgeofourzeal and strength of our spirits one upon another, theymust needs beblunted and weakened towards our deadly enemies. If our brother berepresented unto us under the covering of many faults, failings, andobstinacyinhiserrors,orsuchlike,ifwecanbeholdnothingbutspotsonhisoutside,whilewe judgeaftersomeoutwardappearance, then, I say,weoughttoconsiderhimagainunderanothernotionandrelation,ashestands in Christ’s account, as he is radically and virtually of that seed,

whichhathmorerealworthinitthanallworldlyprivilegesanddignities.Considerhimasheonceshallbe,whenmortalityshallbeputoff.Learntostriphimnakedofallinfirmitiesinthyconsideration,andimaginehimtobeclothedwith immortality,andglory,andthinkhowthouwouldestthenlovehim.Ifeitherthouunclothehimofhisinfirmities,andconsiderhim as vested now with the robe of Christ’s righteousness, and allglorious within, or adorned with immortality and incorruption a littlehence;orelse,ifthouclothethyselfwithsuchinfirmitiesasthouseestinhim,andconsiderthatthouartnotlesssubjecttofailing,andcompassedwith infirmities, then thou shalt put on, and keep on, that bond ofperfection,charity.

Lastly. Let us consider the excellent nature of charity, and how it isinterested in, and interwoven with all the royal and divine gifts andprivileges of a Christian. All of them are not ashamed of kindred andcognationwith charity. Is not the calling and profession of a Christianhonourable? Sure to any behoving soul it is above a monarchy; for itincludesananointingbothtoaroyalandpriestlyoffice,andcarriesatitleto a kingdom incorruptible and undefiled. Well then, charity is thesymbolandbadgeofthisprofession,Johnxiii.35.“Bythisshallallmenknowthatyearemydisciples,ifyehaveloveonetoanother.”Then,whatiscomparabletocommunionwithGod,anddwellinginhim?ShallGodindeeddwellwithmen,saidSolomon?Thatexalts thesoul toaroyalty,andelevatesitabovemortality.Quamcontemptaresesthomosisuprahumana se non exerat! “How base and contemptible a thing is man,excepthe liftuphisheadabovehuman things toheavenlyanddivine!”And then is the soul truly magnified while it is ascending to its ownelement, a divine nature. What more gracious than this, for a soul todwellinGod?Andwhatmoregloriousthanthis,Godtodwellinthesoul?CharitastedomumDominifacit,etDominumdomumtibi.Felixartifexcharitas quæ conditori suo domum fabricare potest! “Lovemakes thesoulahousefortheLord,andmakestheLordahousetothesoul.Happyartificerthatcanbuildahouseforitsmaster!”Lovebringethhim,whoisthechiefamongtenthousand,intothechambersoftheheart.Itlayshimallnightbetweenitsbreasts;andisstillemptyingitselfofallsuperfluityofnaughtiness,andpurgingoutallvanityandfilthiness, thattheremaybemore room forhisMajesty.And then lovedwells inGod, inhis love

and grace, in his goodness and greatness. The secret of his presence itdelights in. Now this mutual inhabitation, in which it is hard to saywhethertheMajestyofGoddoesmostdescend,orthesoulmostascend,whetherhebemorehumbledoritexalted,thisbrotherlylove,Isay,istheevidenceandassuranceof it. “Ifwe loveoneanother,Goddwells inus,andhis loveisperfectedinus.Godis love,andhethatdwellethin lovedwelleth inGod,andGod inhim,”1John iv. 12,16.For the loveof theimageofGodinhischildren,isindeedtheloveofGodwhoseimageitis,andthenistheloveofGodperfected,whenitreachethandextendsfromGod to all that is God’s, to all that hath interest in God—hiscommandments, (1Johnv.3.“This is the loveofGod, thatwekeephiscommandments,andhiscommandmentsarenotgrievous,”1Johniv.21,“Andthiscommandmenthavewefromhim,thathewholovethGodlovehisbrotheralso,”) his children, (1 John v. 1, “Whosoever believeth thatJesus is the Christ is born of God, and every one that loveth him thatbegat, loveth him that is begotten of him,”) his creatures, (Mal. ii. 10,“HathnotoneGodcreatedus,whydowedeal treacherouslyeverymanagainst his brother?”) The love of God being the formal, the specialmotiveof lovetoourbrethren, itelevates thenatureof it,andmakes itdivine love. He that hath true Christian love, doth not only love andcompassionatehisbrother,eitherbecauseofitsowninclinationtowardshim,orhismiseryandnecessity,orhisgoodnessandexcellency.Thesemotives and grounds do not transcend mere morality, and so cannotbeget a lovewhich is the symptomofChristianity. If there be no othermotivesthanthese,wedonotlovesomuchforGodasforourselves;forcompassioninteresting itselfwithanotherman’smisery, findsakindofreliefinrelievingit.ThereforethewillandgoodpleasureofGodmustbetheruleofthismotion,andtheloveofGodmustbegininitandcontinueit. And truly charity is nothing else but divine love in a state ofcondescent,(416)sotospeak,orthe loveofasoultoGodmanifestedintheflesh.ItisthatlovemovinginacirclefromGodtowardshiscreatures,and untoGod again, as his love to the creatures begins in himself andendsinhimself,1Johniii.17.IsitnotahighthingtoknowGodaright?“This is life eternal to know thee, the only true God, and Jesus Christwhomthouhastsent,”Johnxvii.3.Thatisahighnoteofexcellencyputonit,thismakesthefaceofthesoultoshine,nowbrotherlyloveevinceththis, thatweknowGod, “Beloved, letus loveoneanother, for love isof

God,andeveryonethatlovethisbornofGod,andknowethGod.Hethatlovethnot,knowethnotGod,forGodislove,”1Johniv.7,8.Loveisreallight, lightandlife, lightandheatboth.“Whenyourfathersdidexecutejudgment,andrelievetheoppressed,&c.wasnotthistoknowme?saiththeLord,”Jer.xxii.15,16.Thepracticeofthemostcommonthings,outof the loveofGod,and respect tohis commands, ismore realand truereligion than the most profound and abstracted speculations ofknowledge.Thenonly isGodknown,whenknowledgestampstheheartwithfearandreverenceofhisMajestyandlovetohisname,becausethenheisonlyknownasheisatrueandlivingGod.

Loveisreallightandlife.Isitnot“apleasantthingfortheeyetobeholdthesun?”Lightissweet,andlifeisprecious.Thesearetwooftherarestjewels given to men. “He that saith he is in the light, and hateth hisbrother, is in darkness even until now, and knoweth not whither hegoeth; because darkness hath blinded his eyes, but he that loveth hisbrotherabideth in the light,and there isnoneoccasionof stumbling inhim,”1Johnii.9-11.“Weknowthatwehavepassedfromdeathuntolife,becausewe love thebrethren;he that lovethnothisbrother,abideth indeath,”1Johniii.14.ThelightofJesusChristcannotshineintotheheart,butitbegets(417)love,evenasintenselightbegetsheat,andwherethisimpressionisnotmadeontheheart,itisanevidencethatthebeamsofthatSunof righteousnesshavenotpierced it.Ohowsuitable is it forachildof light towalk in love!Andwherefore is itmadeday light to thesoul,butthatitmayriseupandgoforthtolabour,andexerciseitselfintheworksoftheday,dutiesoflovetoGodandmen?Nowinsuchasoulthere isno causeof stumbling,no scandal,nooffence in itsway to fallover.WhenthelightandknowledgeofChristpossessestheheartinlove,thereisnostumblingblockoftransgressioninitsway.Itdothnotfallandstumbleat thecommandmentsof righteousnessandmercyasgrievous,“thereforeloveisthefulfillingofthelaw,”Rom.xiii.10.Andsothewayofcharityisthemosteasy,plain,expedient,andsafeway.Inthiswaythereislightshiningallalongstit,andthereisnostumblingblockinit.FortheloveofGodandofourbrethrenhathpolishedandmadeitallplain,hath“taken away the asperities and tumours of our affections and lusts.”Complanavitaffectus. “Greatpeacehaveall they that love thy law,andnothingshalloffendthem.”Lovemakesanequableandconstantmotion,

itmovesswiftlyandsweetly.Itcan loosemanyknotswithoutdifficulty,which other more violent principles cannot cut, it can melt awaymountainsbeforeit,whichcannotbehauledaway.Albeittherebemanystumblingblockswithoutintheworld,yetthereisnoneincharity,orinacharitablesoul.Nonecanenterintothatsoultohinderittopossessitselfinmeeknessandpatience.Nothingcandiscomposeitwithin,orhinderitto livepeaceablywithothers.Thoughallmen’shandsbeagainst it, yetcharityisagainstnone.Itdefendsitselfwithinnocenceandpatience.Ontheotherhand,“Hethathatethhisbrotherisindarknesseventillnow.”ForifChrist’slighthadentered,thentheloveofChristhadcomewithit,andthatisthelawofloveandcharity.IfJesusChristhadcomeintothesoul,hehadrestoredtheancientcommandmentoflove,andmadeitnewagain. As much of the want of love and charity, so much of the oldignoranceanddarknessremains.Whatsoeveramanmayfancyofhimselfthat he is in the light, that he is so much advanced in the light, yetcertainlythisisastrongerevidenceofremainingdarkness,foritisaworkof the darkest darkness, andmurdering affection, suitable only for thenightofdarkness.Andsuchamanknowsnotwhitherhegoes,andmustneedsincurandfalluponmanystumblingblockswithinandwithout.Itiswantof loveandcharity thatblinds themindanddarkens theheart,that it cannot seehow to eschewandpassby scandals in others, but itmustneedsdashandbreakitsneckuponthem.Loveisalightwhichmaylead us by offences inoffensively, and without stumbling. In darknessmenmistaketheway,knownottheendofit,takepitsforplainways,andstumble in them. Uncharitableness casts a mist over the actions andcourses of others, and our own too, that we cannot carry on eitherwithouttransgression.Andthisisthemiseryofit,thatitcannotdiscernanyfaultinitself.Itknowsnotwhitheritgoeth,callslightdarknessanddarkness light. It is partial in judgment, pronounces always on its ownbehalf,caresnotwhomitcondemn,thatitmayabsolveitself.

Isthereanyprivilegesopreciousasthis,tobe“thesonsofGod?”1Johniii.2.Whatareallrelations,orstates,orconditions,tothisone,tobethechildrenoftheHighest?ItwasDavid’squestion,“ShouldIbetheking’sson in law?”Alas!whatapettyandpoordignity inregardof this, tobe“thesonsofGod,”partakersofadivinenature?Allthedifferenceofbirth,allthedistinctionofdegreesandqualitiesamongstpersons,besidesthis

one, are but such as have no being, no worth but in the fancy andconstructionof them.Theyreallyarenothing,andcandonothing.Thisonly is a substantial and fundamental difference. A divine birth carriesalongwithitadivinenature,achangeofprinciples,fromtheworsttothebest,fromdarknesstolight,fromdeathtolife.Now,imaginethen,whatexcellencyisinthisgrace,whichismadethecharacterofasonofGod,ofonebegottenoftheFather,andpassedfromdeathtolife?1Johniii.10,14.“InthisthechildrenofGodaremanifest,andthechildrenofthedevil.Whosoeverdothnot righteousness isnotofGod,neitherhe that lovethnot his brother. We know that we have passed from death unto life,becausewe love thebrethren,he that lovethnothisbrother,abideth indeath.”1Johniv.7.“Beloved,letusloveoneanother,forloveisofGod,andeveryonethatlovethisbornofGod,andknowethGod.”Andtrulyitismostnatural,ifitbeso,thatthechildrenofourFatherloveeachotherdearly. It ismonstrous and unnatural to see it otherwise. But besides,thereisinthisagreatdealofresemblanceoftheirFather,whoseeminentand signal property it is, to be good to all and kind even to theunthankful, andwhose incomparableglory it is to pardon iniquity, andsufferlongpatiently.AChristiancannotresemblehisFathermorenearlythan in this.Why dowe account that baseness in us which is glory toGod?Areweashamedofourbirth,ordarewenotownourFather?Shallwebeashamedtolovethemasbrethrenwhomhehathnotbeenashamedtoadoptassons,andwhomChristisnotashamedtocallbrethren?

ChapterIV.

Weshallnotbe curious in the rankingof theduties inwhichChristianloveshouldexerciseitself.Allthecommandmentsofthesecondtablearebut branches of it: they might be reduced all to the works ofrighteousness and of mercy. But truly these are interwoven throughother.Thoughmercyusestoberestrictedtotheshowingofcompassionuponmeninmisery,yetthereisarighteousnessinthatmercy,andthereismercy inthemostpartof theactsofrighteousness,as innot judgingrashly, in forgiving, &c. Therefore we shall consider the most eminentand difficult duties of love, which the word of God solemnly andfrequentlychargesuponus in relation to others, especially these of thehouseholdoffaith.

Iconceivewewouldlabourtoenforceuponourhearts,andpersuadeoursouls to a love of all men, by often ruminating upon the words of theApostle,whichenjoinusto“aboundinlovetowardsallmen,”1Thess.iii.12.Andthisissoconcerning,thathepraysearnestlythattheLordwouldmakethemincreaseinit,andthisweshouldprayfortoo.Anaffectionatedisposition towards our common nature is not a common thing.Christianityenjoinsit,anditisonlytruehumanity,Lukevi.36,37.“Beyethereforemerciful,asyourFatheralsoismerciful.Judgenot,andyeshallnotbejudged,condemnnot,andyeshallnotbecondemned,forgive,andye shall be forgiven.” Now in relation to all men, charity hath anengagement upon it to pray for all sorts of men, from that Apostoliccommand,1Timii.1:“Iexhorttherefore,thatfirstofall,supplications,prayers,intercessions,andgivingofthanksbemadeforallmen.”Prayersandsupplications,earnestprayersoutofaffection,shouldbepouredoutevenforthemthatcannot,ordonotprayforthemselves.Whereforearewetaughttopray,butthatwemaybethemouthofothers?Andsinceanintercessorisgiventousabove,howareweboundtobeintercessorsforothers below, and so to be affected with the common mercies of themultitude, as to give thanks too! Ifman, by the law of creation, is themouth of the stones, trees, birds, beasts, of heaven and earth, sun andmoonandstars,howmuchmoreoughtaChristian,aredeemedman,bethemouthofmankindtopraiseGodfortheaboundingofhisgoodness,

eventowardsthesewhoareleftyetinthatmiseryandbondagethatheisdeliveredfrom?

Next, Charity by allmeans will avoid scandal, and live honestly in thesightofallmen.Theapostlesays,“Givenoneoffence,neithertotheJewsnortotheGentiles,nortothechurchofGod,”1Cor.x.32.Andheaddshisownexample,“EvenasIpleaseallmeninallthings,notseekingmyown profit, but the profit of many, that they may be saved,” ver. 33.Charityisnotselfaddicted.Ithathnohumourtoplease.Itcandispleaseitselftoprofitothers.IdoverilythinkthereisnopointofChristianitylessregarded.Othersweacknowledge,butwefailinpractice.Thisscarcehaththeapprobationofthemind.Fewdoconceiveanobligationlyingonthemtoit.ButOhowisChristianity,themostofit,humanity?ChristmakesusmenaswellasChristians.Hemakesusreasonablemenwhenbelievers.Sin transformed our nature into awild, beastly, viperous, selfish thing.Grace restores reason and natural affection in the purest and higheststrain. And this is reason and humanity, elevated and purified,—tocondescendtoallmeninallthingsfortheirprofitandedification,todenyitselftosaveothers.Whatsoeverisnotnecessaryinitself,weoughtnottoimposeanecessityuponitbyourimaginationandfancy,totheprejudiceofagreaternecessity,another’sedification.Indeedcharitywillnot,darenot sin topleasemen.Thatwere tohateGod, tohateourselves,and tohateourbrethren,underabasepretendednotionof love.ButIbelieve,addictednesstoourownhumoursinthingsnotnecessary,whichhavenoworth but from our disposition, doth oftener transport us beyond theboundsof charity than theapprehensionofdutyand conscienceof sin.Somewillgranttheyshouldbetenderofoffendingthesaints.Buttheydonotconceiveitismuchmatterwhattheydoinrelationtoothers,asifitwerelawfultomurderaGentilemorethanaChristian.Thatisabloodyimagination,oppositetothatinnocentChristian,Paul,whosays(Philip.ii.15.),weshouldbe“blamelessandharmless,thesonsofGod,withoutrebuke,inthemidstofacrookedandperversegeneration,”amongwhomwe should shine “as lights.” And truly it is humanity elevated byChristianity, or reason purified by religion, that is the light that shinesmost brightly in this darkworld. And he says (in Col. iv. 5.), “Walk inwisdom toward them that are without,” and (1 Thess. iv. 12.) “walkhonestly toward them that are without,”—avoiding all things, in our

profession and carriage, whichmay alienate them from the love of thetruth and godliness walking so, as we may insinuate into their heartssomeapprehensionof thebeauty of religion.Many conceive, if theydogood,all iswell—if it be aduty, itmattersnothing.But remember thatcaution, “Let not then your good be evil spoken of,” Rom. xiv. 16.Wewouldhaveoureyesuponthattoo,sotocircumstantiateallourduties,astheymayhaveleastoffenceinthem,andbeexposedtoleastobloquyofmen,1Pet.ii.12.“HavingyourconversationhonestamongtheGentiles,thatwhereastheyspeakagainstyouasevildoers,theymaybyyourgoodworkswhichtheyshallbehold,glorifyGodinthedayofvisitation.”

Then,Thirdly,Charityfollowspeacewithallmen,asmuchasispossible,Heb.xii.14.“Ifitbepossibleasmuchasliethinyou,livepeaceablywithallmen,”Rom.xii. 18.Manyspiritsare framed for contention.If peacefollow them, they will flee from it. But a Christian havingmade peacewithGod, the sweet fruit of that upon his spirit is to dispose him to apeaceable and quiet condescendency to others, and if peace flee fromhim, to followafter it,notonly toentertain itwhen it isoffered,but toseekitwhenitisaway,andtopursueitwhenitrunsaway.(Psal.xxxiv.14,whichPeterurgesuponChristians,1Pet.iii.8,9,10,11.)“Finally,beyeallofonemind,havingcompassiononeofanother, loveasbrethren,bepitiful,becourteous.Notrenderingevilforevil,orrailingforrailing,butcontrariwise, blessing, knowing that ye are thereunto called that yeshouldinheritablessing.Forhethatwilllovelife,andseegooddays,lethimrefrainhistonguefromevil,andhislipsthattheyspeaknoguile.Lethimeschewevil,anddogood;lethimseekpeace,andensueit.”Ithink,sinceweobtainedthemercytogetaPeacemakerbetweenusandGod,weshouldhenceforthcountourselvesboundtobepeacemakersamongmen.Andtrulysuchhaveablessingpronounceduponthem,Matt.v.9.“Blessedarethepeacemakers.”ThePrinceofpeacepronouncedit,andthisistheblessedness,“theyshallbecalledthechildrenofGod,”becausehe is “theGod of peace,” and to resemble him in these, first in purity,theninpeace,isacharacterofhisimage.Itistrue,peacewillsometimesfleesofast,andsofaraway,asaChristiancannotfollowitwithoutsin,andthat isbreachofahigherpeace.Butcharity,when itcannot live inpeacewithout,doththenliveinpeacewithin,becauseithaththatsweettestimonyof conscience, that, as far asdid lie in it, peacewas followed

without. Divine wisdom (James iii. 17.), “is first pure, then peaceable,gentle, and easy to be entreated, full ofmercy and good fruits,withoutwranglingandwithouthypocrisy.”Ifwisdombepeaceableandnotpure,it isbutacarnalconspiracy in iniquity,earthlyandsensual.But if itbepureitmustbepeaceable.Forthewisdomdescendingfromabovehathapurityoftruth,andapurityoflove,andapurityofthemindandoftheaffection too. Where there is a purity of truth, but accompanied withenvying, bitter strife, rigid judging, wrangling, and such like, then it isdefiled and corrupted by the intermixture of vile and base affections,ascendingoutofthedunghilloftheflesh.Thevapoursofourlustsarisingup to themind, do stain pure truth. They put an earthly, sensual, anddevilishvisageonit.

Charity, its conversation and discourse, is without judging, withoutcensuring, Matth. vii. 1. Of which chapter, because it contains muchedification, I shall speak more hereafter. James iii. 17. “Withoutpartiality,withouthypocrisy.”Thewords in theoriginalare,αδιακριτοςκαι ανυποκριτος, (without judging and wrangling, and withouthypocrisy), importing, that great censurers are often the greatesthypocrites, and sincerityhasalwaysmuchcharity.Truly, there ismuchidle time spent this way in discourses of one another, and venting ourjudgments of others, as if it were enough of commendation for us tocondemn others, and much piety to charge another with impiety. Weshouldevenbesparinginjudgingthemthatarewithout,1Cor.v.12,13.Reflecting upon them or their ways, hath more provocation thanedification in it.Acensorioushumour is certainlymostpartial to itself,andselfindulgent.Itcansoonerendureagreatbeaminitsowneye,thanalittlemoteinitsneighbour’s,andthisshowsevidentlythatitisnotthehatred of sin, or the love of virtue, which is the single and simpleprincipleofit,butselflove,shroudedunderthevailofdispleasureatsin,anddelightinvirtue.Iwouldthinkonegreathelptoamendthis,weretoabatemuchfromthesuperfluityandmultitudeofdiscoursesuponothers.“Inthemultitudeofwordstherewantsnotsin,”andinthemultitudeofdiscoursesuponothermen, therecannotmiss thesinofrash judging.IfindthesaintsandfearersofGodcommendedforspeakingoftenonetoanother,butnotatall for speakingoneofanother.Thesubjectof theirdiscourse(Mal.iii.16.)certainlywasofanotherstrain,—howgooditwas

toservetheLord,&c.—oppositetotheevilcommunicationofothersthereregistered.

Charityisnotalebearer.Itgoethnotaboutasaslandertorevealasecret,though true,Prov. xx. 19. It is of a faithful spirit to conceal thematter,Prov. xi. 13.Anotherman’s goodname is as a pledge laid down in ourhand,whicheverymanshould faithfully restore, and takeheedhowhelose it,oralienate itbyback-biting.Somewouldhavenothingtosay, iftheyhadnotother’sfaultsandfrailtiestodeclaimupon,butitwerebetterthatsuchkeptalwayssilent,thateithertheyhadnoearstohearofthemorknowthem,orhadnotonguestoventthem.Iftheydonotliegrosslyin it, they think theydonowrong.But let them judge it in referencetothemselves.“Agoodnameisbetterthanpreciousointment,”(Eccles.vii.1.)“andrathertobechosenthangreatriches,”Prov.xxii.1.Andisthatnowrong, to defile that precious ointment, and to rob or steal away thatjewel more precious than great riches? There is a strange connectionbetween these. “Thou shalt not go up and down as a tale-bearer, norstand against the blood of thy neighbour,” Lev. xix. 16. It is a kind ofmurder,becauseitkillsthatwhichisaspreciousaslifetoaningenuousheart.“Thewordsofatalebearerareaswounds,andtheygodowntotheinnermost parts of the belly,” Prov. xviii. 8 and xxvi. 22. They strike awoundtoanyman’sheart,thatcanhardlybecured,andthereisnothingthatissuchaseminaryofcontentionandstrifeamongbrethrenasthis.Itis the oil to feed the flame of alienation. Take away a tale-bearer, andstrifeceaseth,Prov.xxvi.20.Lettherebebutany(astherewantnotsuchwho have no other trade or occupation), to whisper into the ears ofbrethren,andsuggestevilapprehensionsofthem,theywillseparatechieffriends, as we see it in daily experience, Prov. xvi. 28. “Revilers” areamongstthesewhoareexcludedoutofthekingdomofGod,1Cor.vi.10.Andtherefore,astheHolyGhostgivesgeneralpreceptsfortheprofitableand edifying improvement of the tongue, that so it may indeed be theglory of a man, (which truly is no small point of religion, as Jamesexpresses, Chap. iii. 2. “If any man offend not in word, the same is aperfect man,”) so that same spirit gives us particular directions aboutthis,“Speaknoteviloneofanother,brethren.Hethatspeakethevilofhisbrother,andjudgethhisbrother,speakethevilofthelaw,andjudgeththelaw,”(Jamesiv.11.)becauseheputshimselfintheplaceoftheLawgiver,

andhisownjudgmentandfancyintheroomofthelaw,andsojudgesthelaw. And therefore the Apostle Peter makes a wise and significantconnection, 1 Pet. ii. 1. “Laying aside all malice, and all guile, andhypocrisies, and envies, and all evil-speakings.” Truly, evil speaking ofourbrethren,thoughitmaybetrue,yetitproceedsoutoftheabundanceofthese, intheheart,ofguile,hypocrisy,andenvy.Whilewecatchatanameofpietyfromcensuringothers,andbuildourownestimationuponthe ruins of another’s good name, hypocrisy and envy are toopredominant. Ifwewould indeed grow in grace by theword, and tastemorehowgracioustheLordis,wemust laytheseaside,andbecomeaslittle children, without guile, and without gall.Many account it excuseenough,thattheydidnotinventeviltales,orwerenotthefirstbroachersofthem;buttheScripturejoinsbothtogether.Themanthat“shallabideinhis tabernacle”mustneitherventnor invent them,neithercast themdownnortakethemup,“Hebackbitethnotwithhis tongue,nor takethup a reproach against his neighbour;” (Psal. xv. 3.) or receiveth not orendurethnot,asinthemargin.Heneithergivesitnorreceivesheit,hathnota tongue tospeakofothers’ faults,norear tohear them. Indeedhehathatonguetoconfesshisown,andanearopentohearanotherconfesshisfaults,accordingtothatprecept,“Confessyourfaultsonetoanother.”Weare forbidden tohavemuch society or fellowshipwith tale-bearers;and it isadded,Prov.xx. 19, “Andmeddlenotwith suchas flatterwiththeirmouth,”asindeedcommonlytheywhoreproachtheabsent,flatterthepresent;abackbiter isa face-flatterer.And thereforewe shouldnotonlynotmeddlewith them,butdrive themawayas enemies tohumansociety.Charitywouldinsuchacaseprotectitself,ifImaysosay,by“anangry countenance,” an appearance of anger and real dislike. “As thenorthwinddrivesawayrain,”sothatentertainmentwoulddriveawaya“backbitingtongue,”Prov.xxv.23.Ifwedodiscountenanceit,backbiterswillbediscouraged toopen theirpackofnewsandreports:and indeedthe receiving readily of evil reports of brethren, is a partakingwith theunfruitfulworksofdarkness,whichweshouldratherreprove,Eph.v.11.Tojoinwiththetelleristocompletetheevilreport;foriftherewerenoreceiver there would be no teller, no tale-bearer. “Charity covers amultitude of sins,” 1 Pet. iv. 8; and therefore “above all things havefervent charity among yourselves,” says he. What is above prayer andwatchinguntotheend,abovesobriety?Indeed,inreferencetofellowship

withGod, these are above all; but in relation to comfortable fellowshiponewithanotherinthisworld,thisisaboveall,andthecrownorcreamof other graces. He whose sins are covered by God’s free love, cannotthink it hard to spread the garment of his love over his brother’s sins.Hatred stirreth up strife, all uncharitable affections, as envy, wrath. Itstirrethupcontentions, andblazethabroadmen’s infirmities.But “lovecovereth all sins,” concealeth them from all towhom the knowledge ofthemdothnotbelong,Prov.x.12.Loveinamannersuffersnotitselftoknowwhatitknoweth,oratleasttorememberitmuch.Itwillsometimeshoodwinkitselftoafavourableconstruction.Itwillpassbyaninfirmityandmisken(418) it, butmany stand still and communewith it. But hethatcoverethatransgressionseeks love toburyoffences in.Silence isanotablemeantopreserveconcord,andbegettrueamityandfriendship.Thekeepingoffaultslongabovegroundunburied,dothmakethemcastforthanevil savour thatwill everpart friends.Therefore, says thewiseman, “He that covereth a transgression seeketh love: but he thatrepeatethamatterseparatethveryfriends,”Prov.xvii.9.Coveringfaultschristianly, willmake a stranger a friend; but repeating and blazing ofthemwillmake a friend not only a stranger, but an enemy. Yet this isnothing to the prejudice of that Christian duty of reproving andadmonishing one another, Eph. v. 11. “Have no fellowship with theunfruitfulworksofdarkness,butratherreprovethem.”Lovecommandstoreproveinthe“spiritofmeekness,”(Gal.vi.1.)asamanwouldrestoreanarmoutofjoint.Andthereforethou“shallnothatehiminthyheart,butshallinanywaysreprovehim,andnotsuffersinuponhim,”Lev.xix.17.Andhethatreproveshisbrotherafterthismannerfromlove,andinmeeknessandwisdom,“shallafterwardfindmorefavourofhimthanhethat flatters with his tongue,” Prov. xxviii. 23. To cover grudges andjealousies in our hearts, were to nourish a flame in our bosom,whichdothbutwaitforavent,andwillatoneoccasionorotherburstout.Butto look too narrowly to every step, and towrite up a register ofmen’smere frailties, especially so as to publish them to the world; that isinconsistentwiththeruleoflove.Andtruly,itisatokenofone“destituteofwisdomtodespisehisneighbour;butamanofunderstandingwillholdhis peace.”He that hasmost defects himself, will findmaniest(419) inothers, and strive to vilify them oneway or other; but awiseman canpassbyfrailties,yea,offencesdonetohim,andbesilent,Prov.xi.12.

ChapterV.

Humilityistherootofcharity,andmeeknessthefruitofboth.Thereisnosolidandpuregroundoflovetoothers,excepttherubbishofself-lovebefirstcastoutofthesoul;andwhenthatsuperfluityofnaughtinessiscastout, then charity hath a solid and deep foundation: “The end of thecommand is charity out of a pure heart,” 1 Tim. i. 5. It is only such apurifiedheart,cleansedfromthatpoisonandcontagionofprideandself-estimation,thatcansendoutsuchasweetandwholesomestream,totherefreshingofthespiritsandbowelsofthechurchofGod.Ifself-gloryandpridehavedeep roots fastened into the soul, theydrawall the sap andvirtue downward, and send little or nothing up to the tree of charity,whichmakesitbarrenandunfruitfulintheworksofrighteousness,andfruitsofmercyandmeekness.Thereareobstructions inthewayof thatcommunication,whichonlycanberemovedbythepluckingupof theserootsofprideandself-estimation,whichpreyuponall,and incorporateallinthemselves,andyet,liketheleankinethathaddevouredthefat,areneverthefatterormorewell-favoured.

Itisnowonder,then,thatthesearethefirstprinciplesthatwemustlearninChrist’sschool,theveryABCofChristianity:“Learnofme,forIammeekandlowlyinheart,andyeshallfindrestuntoyoursouls,”Matth.xi.29.ThisisthegreatProphetsentoftheFatherintotheworldtoteachus,whomhehath,withavoicefromheaven,commandedustohear:“Thisismywell-belovedSon,hearhim.”ShouldnotthefameandreportofsuchaTeachermove us? He was testified of very honourably, long before hecame, thathehad theSpiritabovemeasure, thathehad“the tongueofthelearned;”(Isa.l.4.)thathewasagreaterprophetthanMoses,(Deut.xviii.15,18.)thatis,thewonderfulCounsellorofheavenandearth,(Isa.ix.6.)the“Witnesstothepeople,”aTeacherand“Leadertothepeople.”And then,whenhe came,hehad themost glorious testimony fromthemost glorious persons,—the Father and the Holy Ghost,—in the mostsolemnmanner that ever theworld heard of,Matth. xvii. 5. “Behold, avoiceoutofthecloud,whichsaid,ThisismybelovedSon,inwhomIamwell pleased; hear ye him.”Now, this is ourMaster, ourRabbi,Matth.xxiii.8.ThisistheApostleandHighPriestofourprofession(Heb.iii.1.);

“the light of the world and life of men,” John viii. 12. and vi. 33, 51.Having, then,suchaTeacherandMaster,sentusfromheaven,maywenotgloryinourMaster?Butsomemaysuppose,thathewhocamedownfromheaven,filledwithalltherichesandtreasuresofheavenlywisdom,should reveal in his school unto his disciples, all the mysteries andprofound secrets of nature and art, aboutwhich theworldhathplodedsincethefirsttasteofthetreeofknowledge,andbeatenouttheirbrainstothevexationofalltheirspirits,withoutanyfruit,butthediscoveryofthe impossibility of knowing, and the increase of sorrow by searching.Whowouldnotexpect,whentheWisdomofGoddescendsamongmen,but that he should show unto the world that wisdom, in theunderstandingofalltheworksofGod,whichallmenhavebeenpursuinginvain; thathebywhomall thingswerecreated,andsocouldunbowelandmanifestalltheirhiddencausesandvirtues,alltheiradmirableandwonderfulqualitiesandoperations,aseasilybyaword,ashemadethembyaword;whowouldnotexpect,Isay,butthatheshouldhavemadethisworld,andthemysteriesof it, thesubjectofallhis lessons,themoretoillustratehisowngloriouspowerandwisdom?Andyetbehold,theywhohad come into his school and heard this Master and Doctor teach hisscholars,theywhohadbeeninvitedtocome,throughthefameandreportof his name, would have stood astonished and surprised to hear thesubjectofhisdoctrine;onecomefromonhightoteachsolowthingsasthese,“Learnofme,Iammeekandlowly.”Othermenthataremastersofprofessions, and authors of sects or orders, do aspire unto somesingularity indoctrine tomake them famous.But beholdourLord andMaster, this is the doctrine he vents! It hath nothing in it that soundshigh, and looks big in the estimation of the world. In regard of thewisdom of the world, it is foolishness, a doctrine of humility from themostHigh!AlessonoflowlinessandmeeknessfromtheLordandMakerofall!Thereseems,at first,nothing in it toallureanyto followit.WhowouldtravelsofarasthecollegeofChristianitytolearnnomorebutthis,wheneverymanpretendstobeateacherofit?

Buttrulythereisamajestyinthislowlinessandthereisasingularityinthiscommonness.Ifyewouldstayandhearalittlelonger,andenterintoa deep search of this doctrine, we would be surcharged and overcomewith wonders. It seems shallow till ye enter but it has no bottom.

Christianitymakesnogreatnoise,butitrunsthedeeper.Itisalightandoverlyknowledgeofit,asmallsmatteringofthedoctrineofit,thatmakesmen despise it and prefer other things, but the deep and solidapprehensionof itwillmakeusadoreandadmire,anddriveustoanOaltitudo!“OthedepthbothofthewisdomandknowledgeofGod!”Rom.xi.33.Asthesuperficialknowledgeofnaturemakesmenatheists,buttheprofoundunderstandingofitmakesmenpioussoallotherthings,vilescitscientia, “grow more contemptible by the knowledge of them.” It isignoranceofthemwhichisthemotherofthatdevoutadmirationwebearto them. But Christianity only,vilescit ignorantia, clarescit scientia, iscommonandbase,becausenotknown.Andthatisnodisparagementatalluntoit,thatthereisnonedespisesit,buthethatknowethitnot,andnonecandoanything,butdespiseallbesidesitthatonceknowsit.Thatistheproperexcellencyandgloryofit.

All arts and sciences have their principles, and common axioms ofunquestionableauthority.Allkindofprofessionshavesomefundamentaldoctrinesandpointswhichare the characterof them.Christianityhathitsprinciplestoo.Andprinciplesmustbeplainanduncontroverted;theymustbeevidentbytheirownlight,andapttogivelighttootherthings.All the rest of the conclusions of the art are but derivations anddeductionsfromthem.OurMasterandDoctorfollowsthesamemethod.Helaysdownsomecommonprinciplessomefundamentalpointsofthisprofession,uponwhichall thebuildingofChristianityhangs. “Learnofme, for I am meek and lowly.” This was the high lesson that his lifepreached so exemplarily, and his doctrine pressed so earnestly, and inthisheisveryunlikeotherteacherswhoimposeburdensonothers,andthemselves do not so much as touch them. But he first practises hisdoctrineandthenpreachesit.Hefirstcastsapatterninhimself,andthenpressestofollowit.Examplesteachbetterthanrules,butbothtogetheraremosteffectualandsure.Therarestexampleandnoblestrulethateverwasgiventomenareheremettogether.

The rule is about a thing that has a low name, but a high nature.Lowliness and meekness in reputation and outward form, are likeservants,yettheyaccountitnorobberytobeequalwiththehighestandmost princely graces. The vein of gold and silver lies very low in the

bowelsof theearth,but it isnot thereforebase,but themoreprecious.Othervirtuesmaycomewithmoreobservation,butthese,liketheMasterthatteachesthem,comewithmorereality.If theyhave lesspomp,theyhavemore power and virtue.Humility, how suitable is it to humanity!Theyareasnear of kin one to another, ashomo andhumus,(420) andtherefore, except a man cast off humanity, and forget his original, theground, the dust fromwhence he was taken, I do not see how he canshakeoffhumility.Selfknowledge is themotherof it, theknowledgeofthathumuswouldmakeushumiles.(421)Looktotheholeofthepitfromwhencethouarthewn.Amancouldnotlookhighthatlookedsolowasthepitfromwhenceweweretakenbynature,eventhedust,andthepitfromwhence we are hewn by grace, evenman’s lost and ruined state.Such a low look would make a lowly mind. Therefore pride must benothing else but an empty and vain tumour, a puffing up. “Knowledgepuffeth up,” not self knowledge. That casts down, and brings down allsuperstructures,razesoutallvainconfidencetotheveryfoundation,andthen begins to build on a solid ground. But knowledge of other thingswithout,joinedwithignoranceofourselveswithin,isbutaswelling,notagrowing, it isabladderorskin fullofwind,ablastorbreathofanairyapplauseorcommendation,willextenditandfillitfull.Andwhatisthiselsebut amonster inhumanity, the skin of aman stuffed or blownupwithwindandvanity, totheshadowandresemblanceofaman;butnobonesorsinews,norrealsubstancewithin?Prideisanexcrescence.Itisnature swelled beyond the intrinsic terms or limits of magnitude, thespiritofamouse inamountain.Andnow, ifanythingbegonewithoutthejustboundsofthemagnitudesettoit,itisimperfect,disabledinitsoperations,vainandunprofitable,yea,prodigiouslike.Iftherebenotsomuchrealexcellencyasmayfillupthecircleofourselfestimation,thensurely it must be full of emptiness and vanity, fancy and imaginationmust supply the vacant room, where solid worth cannot extend so far.Now, I believe, if any man could but impartially and seriously reflectuponhimself,hewould seenothingof thatkind,no true solidand realdignitytoprovokelove,butrealbasenessandmiserytoprocureloathing.Thereisalieineverysin,butthegreatestandgrossestlieiscommittedinpride, and attribution of that excellency to ourselveswhich is not. Anduponwhaterroneousfancy,whichisasandyandvainfoundation,isbuiltthetowerofselfestimation,vaingloriation,andsuchlike?Pride,whichis

themotherof these, saysmostpresumptuously, “By the strengthofmyhandIhavedoneit,andbymywisdom,forIamprudent,”(Isa.x.13.)“Iamandnoneelsebesidesme,”Isa.xlvii.10.Itissuchafalseimagination,as“I amof perfect beauty,” “I amandnone else,” “I ama god,” (Ezek.xxvii. 3. and xxviii. 2.)which swells and lifts up theheart.Nowwhat avain thing is it, an inordinate elevation of the heart upon a falsemisapprehensionofthemind?The“soulwhichisliftedup,isnotuprightinhim,”Hab.ii.4.Itmustbeatotteringbuildingthatisfoundedonsuchagrossmistake.

Somecovertheirpridewiththepretenceofhighspiritedness,andpleasethemselves in apprehensions of somemagnanimity and generosity.Butthe truth is, it is not true magnitude, but a swelling out of thesuperabundance of pestilent humours. True greatness of spirit isinwardlyandthroughoutsolid,firmfromthebottom,andthefoundationofitistruth.Whichofthetwodoyethinkhaththebetterspirit,hethatcallsdust,dust, andaccountsofdungasdung,orhe that,upona falseimagination, thinksdustanddung isgoldandsilver, esteemshimselfarich man, and raises up himself above others? Humility is only truemagnanimity, for it digs down low, that it may set and establish thefoundationoftrueworth.Itistrue,itislowly,andbowsdownlow.Butasthewaterthatcomesfromaheight,theloweritcomesdownthehigheritascends up again, so the humble spirit, the lower it fall in its ownestimation,thehigherit israisedinrealworthandinGod’sestimation.“Hethathumbleshimselfshallbeexalted,andhethatexaltshimselfshallbeabased,”Matt.xxiii.12.Heislikeagrowingtree,thedeepertherootsgodownintheearth,thehigherthetreegrowsaboveground,asJacob’sladder,thefootofitisfastenedintheearth,butthetopofitreachestheheaven.Andthisisthesurewaytoascendtoheaven.Pridewouldflyupuponitsownwings.Butthehumblemanwillenterattheloweststep,andsogoesupbydegrees,andintheendismademanifest.Pridecatchesafall,(422) and humility is raised on high; it descended that it mightascend.“Aman’sprideshallbringhimlow,buthonourshallupholdthehumbleinspirit,”Prov.xxix.23.“Pridegoethbeforedestruction,andanhaughty spirit before a fall.”But “beforehonour ishumility,”Prov. xvi.18.andxviii.12.Thefirstweekofcreation,asitwere,affordedtwosignalexamples of this wise permutation of divine justice, angels cast out of

heaven, andman out of paradise, a high andwretched aim at wisdombrought both as low as hell. The pride of angels andmenwas but therisinguptoaheight,orclimbingupasteeptothepinnacleofglory,thattheymightcatchthelowerfall.Butthelastweekofthecreation,tospeakso, shall affordus rare and eminentdemonstrations of the other, poor,wretched, andmiserable sinners lifted up to heaven by humility, whenangelswerethrowndownfromheavenforpride.Whatastrangesight,anangel, once so glorious, so low, and a sinner, once so wretched andmiserable,sohigh!Trulymayanymanconcludewithinhimself,“Betteritistobeofanhumblespiritwiththelowly, thantodividethespoilwiththeproud,”Prov.xvi.19.Happylowliness,thatisthefoundationoftruehighness! “But miserable highness that is the beginning of eternalbaseness.” “Blessed are the poor in spirit, for theirs is the kingdom ofheaven,” Matt. v. 3. Blessedness begins low, in poverty of spirit. AndChrist’ssermonuponblessednessbeginsatit,butitarisesintheendtotherichesofakingdom,aheavenlykingdom.Graceistheseedofglory,andpovertyofspiritistheseed,firstdeadbeforeitbequickenedtogrowupinfruits.Andindeedthegrain“isnotquickenedexceptitdie,”(1Cor.xv.36)andthenitgetsabody,and“bringethforthmuchfruit,”Johnxii.24.Evenso,graceissownintotheheart,butitisnotquickenedexceptitdieinhumility,andthenGodgivesitabody,whenitspringsupinotherbeautifulgraces,ofmeekness,patience,love,&c.Buttheseareneverripetillthedaythatthesoulgetthewarmbeamsofheaven,beingseparatedfrom the body, and then is the harvest a rich crop of blessedness.Holinessistheladdertogouptohappinessby,orratherourLordJesusChrist as adorned with all these graces. Now these are the steps of it,mentionedMatt.v.,andthe loweststep thatasoul firstascends tohimby,ispovertyofspirit,orhumility.AndtrulythespiritcannotmeetwithJesusChristtillhefirstbringitdownlow,becausehehathcomesolowhimself,asthatnosoulcanascenduptoheavenbyhim,excepttheybowdowntohislowliness,andriseuponthatstep.

Now a man being thus humbled in spirit before God, and under hismightyhand,heisonlyfittoobeytheapostolicprecept“Beyeallofyousubjectonetoanother,”1Pet.v.5.HumilitytowardsmendependsuponthatpovertyandselfemptyingunderGod’smightyhand,ver.6.Itisonlya lowly heart that canmake the back to bow, and submit to others of

whatsoeverquality,andcondescendtothemoflowdegree,Rom.xii.16,Eph.v.21.ButthefearoftheLordhumblingthespiritwilleasilysetitaslow as any other can put it. This is the only basis and foundation ofChristian submission and moderation. It is not a complementalcondescendence.Itconsistsnotinanexternalshowofgestureandvoice.Thatisbutanapishimitation.Andindeedprideoftenwillpalliateitselfunder voluntary shows of humility, and can demean itself to undecentand unseemly submissions to persons far inferior, but it is the moredeformedandhateful, that it lurksundersomeshadowsofhumility.Asanapeisthemoreuglyandillfavouredthatitislikeraman,becauseitisnotaman,soviceshavemoredeformity in themwhentheyputon thegarb and vizard of virtue.Only itmay appear how beautiful a garmenttrue humility is, when pride desires often to be covered with theappearanceofit,tohideitsnakedness.Ohowrichaclothingisthemean-like garment of humility and poverty of spirit! “Be ye clothed withhumility,” 1Pet. v. 5. It is theornamentof all graces. It coversaman’snakednessbyuncoveringof it. Ifamanhadallotherendowments, thisonedeadfly,wouldmakealltheointmentunsavoury,pride.Buthumilityis condimentumvirtutum, as well as vestimentum.(423) It seasons allgraces, and covers all infirmities. Garments are for ornament andnecessity both. Truly this clothing is alike fit for both, to adorn andbeautify whatsoever is excellent, and to hide or supply whatsoever isdeficient:ornamentumetoperimentum.(424)

TheapostlePaulgivesasolemnchargetotheRomans(Rom.xii.3),thatno man should think high of himself; but soberly, according to themeasureoffaithgiven.Thatextremeundervaluinganddenialofallworthinourselves, though itbesuitablebeforeGod(Lukexvii.6,7, 10,Prov.xxx.2,3,Jobxlii.6,1Cor.iii.7),yetisuncomelyandincongruousbeforemen.Humilitydothnotexcludeallknowledgeofanyexcellencyinitself,or defect in another, it can discern, but this is the worth of it: that itthinks soberlyof theone, anddespisesnot theother.Thehumblemanknows any advantage he has beyond another, but he is notwise in hisown conceit. He looks not so much upon that side of things, his ownperfections and others’ imperfections. That is very dangerous. But hecasts his eye most on the other side, his own infirmities and others’virtues,hisworstpartandtheirbestpart,andthismakesupanequality

orproportion.Wherethere is inequality, there isadifferentmeasureofgiftsandgraces, therearediverse failingsand infirmity, anddegreesofthem.Now,howshallsounequalmembersmakeuponebody,andjoinunto one harmonious being, except this proportion be kept, that thedefectsofonebemadeupbythehumilityofanother?Thedifferenceandinequality is taken away thisway, by fixingmy eyemost uponmyowndisadvantagesandmybrother’sadvantages.IfIbehigherinanyrespect,yetcertainlyIamlowerinsome,andthereforetheunityofthebodymaybe preserved by humility. I will consider in what I come short, and inwhatanotherexcels,andsoIcancondescendtothemoflowdegree.Thisisthesubstanceofthatwhichissubjoined.(Rom.xii.16)“Mindnothighthings, but condescend tomen of low estate. Be not wise in your ownconceits.”Andthismakesusmeetinhonourtopreferoneanother,takingourselves up in the notion ofwhat evil is in us, and another up in thenotionofwhatgoodisinhim.Rom.xii.10,“Bekindlyaffectionedonetoanother, with brotherly love, in honour preferring one another.” Thustheremaybeanequalityofmutualrespectandlove,wherethereisaninequalityofgiftsandgraces,theremaybeonemeasureofcharity,wheretherearedifferentmeasuresoffaith,becausebothneglectthatdifference,andpitchupontheirownevilsandanother’sgood.

Itisourcustomtocompareourselvesamongourselves,andtheresultofthat secret comparison is estimationofourselves, anddespisingothers.Wetakeourmeasure,notbyourownrealandintrinsicqualifications,butbythestatureofothermen’s,andifwefindanydisadvantageinothers,or any pre-eminence in ourselves, in such a partial application andcollationofourselveswithothers(asreadilyselflove,ifitfinditnot,willfancy it), thenwe have a tacit gloriationwithin ourselves, and a secretcomplacency in ourselves. But the humble Christian dares not makehimselfofthatnumber,norboastofthingswithouthismeasure.Hedarenotthinkhimselfgood,because,deterioribusmelior,“betterthanotherswho areworse.”But he judges himself by that intrinsicmeasurewhichGod hath distributed unto him, and so finds reason of sobriety andhumility,andthereforehedarenotstretchhimselfbeyondhismeasure,orgowithouthis stationanddegree,2Cor.x. 12-14.Humilitymakesamancomparehimselfwiththebest,thathemayfindhowbadhehimselfis.Butpridemeasuresbytheworst,thatitmayhidefromamanhisown

imperfections.Theonetakesaperfectrule,andfindsitselfnothing.Theothertakesacrookedrule,andimaginesitselfsomething.Butthisistheway that unity may be kept in the body, if all the members keep thismethodandorder,thelowesttomeasurebyhimthatishigher,andthehighertojudgehimselfbyhimthatisyetabovehim,andhethatisaboveall the rest, to compare with the rule of perfection, and find himselffurthershortoftherulethanthelowestisbelowhim.Ifourcomparisonsdid thus ascend, we would descend in humility, and all the differentdegrees of personswouldmeet in one centre of lowliness ofmind.Butwhileourruledescends,ourprideascends.Thescriptureholdsoutprideandselfestimationastherootofmanyevils,andhumilityastherootofmany good fruits amongmen. “Only through pride comes contention,”Prov.xiii. 10. There is pride at least in one of the parties, and often inboth.Itmakesonemancarelessofanother,andoutofcontemptnottostudyequityandrighteousnesstowardshim,anditmakesanothermanimpatient of receiving and bearing an injury or disrespect.While everymanseekstopleasehimself,thecontentionarises.Prideinbothpartiesmakesbothstiffandinflexibletopeaceandequity,andinthisthereisagreatdealoffolly.For,bythismeans,bothprocuremorerealdispleasureand dissatisfaction to their own spirits. “But with the well advised iswisdom.”Theywhohavediscretionandjudgmentwillnotbesoweddedtotheirownconceits,butthatinhumilitytheycanforbearandforgiveforpeace’ sake. And though this seem harsh and bitter at first, to apassionateanddistemperedmind,yetOhowsweetisitafter!Thereisagreatersweetnessandrefreshmentinthepeaceablecondescendenceofaman’s spirit, and in the quiet passing by any injury, than the highestsatisfaction that ever revenge or contention gave to any man. “Whenpridecomes,thencomesshame,butwiththelowlyiswisdom,”Prov.xi.2.Pridegrowethtomaturityandripeness.Shameisnearhandit,almostasnearastheharvest.Ifpridecomeup,shameisinthenextrankbehindit. But there is a great wisdom in lowliness. That is, the honourablesociety that itwalks in. Theremay be a secret connection between thisandtheformerverse, “diversand falsebalancesareabomination to theLord,butajustbalanceishisdelight.”Now,ifitbesoinsuchlowthingsasmerchandise,howmuchmoreabominable isa falsespiritualbalanceintheweighingofourselves!Pridehatha falsebalance in itshand, theweightofselflovecarriesdowntheonescalebyfar.

Lowlinessofmindisthestrongestbondofpeaceandcharity.Itbanishesawaystrifeandvainglory,andmakeseachmantoesteemanotherbetterthan himself, (Philip. ii. 3) because the humble man knows his owninside, and only another’s outside. Now certainly the outside is alwaysbetterandmore specious than the inside, and therefore a humblemanseeing nothing but his neighbour’s outside, and being acquaintedthroughlywithhis own inside, he esteems another better than himself.Humility,asitmakesamantothinkwellofanother,soithindershimtospeakevilofhisbrother.Jamesiv.Helaysdownthegroundworkinthe10thverse,“HumbleyourselvesinthesightoftheLord,andheshallliftyouup.”Heraiseshissuperstructure,verses11,12:“Speaknoteviloneofanother,brethren.He that speakethevilofhisbrother,and judgethhisbrother,speakethevilof the law,and judgeth the law,but if thou judgethelaw,thouartnotadoerofthelaw,butajudge.Thereisonelawgiver,whoisabletosave,andtodestroy.whoart thouthat judgestanother?”For truly the very ground of evil speaking of that nature, is someadvantage,weconceive,thatmayredoundtoourownreputation,bythediminution of another’s fame. Or, because we are so short sighted inourselves,thereforewearesharpsightedtowardsothers,andbecausewethinklittleofourownfaults,wearereadytoaggravateothermen’stoanextremity.Butinsodoingwetaketheplaceofthejudgeandlawuponus,whichjudgesothers,andisjudgedbynone.Sowejudgeothers,andnotourselves.Neitherwillwesufferourselvestobejudgedbyothers.Thisistomakeourselvestheinfalliblerule,tojudgethelaw.

Humility levels men to a holy subjection and submission to another,without the confusionof theirdifferentdegrees and stations. It teachesmentogivethatrespectandregardtoevenonethatisduetohisplaceorworth,andtosignifyitinsuchawayasmaytestifythesimplicityoftheirestimation,andsincerityoftheirrespect.Eph.v.21,“SubmityourselvesonetoanotherinthefearofGod.”1Pet.v.5,“Allofyoubesubjectonetoanother,andbeclothedwithhumility.”Now, ifhumilitycanputamanbelowothers,certainlyitwillmakehimendurepatientlyandwillinglytobeplacedinthatsamerankbyothers.Whenothersgivehimthatplacetositinto,thathehadchosenforhimself,willheconceivehimselfwrongedand affronted, though others about him think so? Nay, it is hard topersuadehimofaninjuryofthatkind,becausetheapprehensionofsuch

an affront hath for its foundation the imagination of some excellencybeyondothers,whichlowlinesshathrazedout.Hehathplacedhimselfsolowforeveryman’sedificationandinstruction, thatotherscanputhimno lower, and there he sits quietly and peaceably.Bene qui latuit benevixit.(425) Affronts and injuries fly over him, and light upon the tallercedars,whiletheshrubsaresafe.

Quicaditinplano,(vixhoctamenevenitipsum,)Siccadit,uttactasurgerepossithumo.(426)

Hesitssolow,thathecannotfalllower,soahumbleman’sfallupontheground is no fall indeed, but in the apprehension of others, but it is aheavyandbruisingfallfromoffthetowerofselfconceit.

Now theexample that isgivenus, “Learnofme,” is certainlyofgreaterforcetopersuadeamantothishumble,composed,andquiettemperofspirit, thanall therules in theworld.That theSonofGodshouldcomedown and act it before our eyes, and cast us a pattern of humility andmeekness,ifthisdonotprevailtohumbletheheart,Iknownotwhatcan.Indeed this rootofbitterness,which is inallmen’sheartsbynature, isveryhardtopluckup,yea,whenotherweedsofcorruptionareextirpatedthis poisonable one, pride groweth the faster, and roots the deeper.Supposeamanshouldbestriptnakedofallthegarmentsoftheoldman,this would be certainly nearest his skin and last to put off. It is sopestilent an evil, that it grows in the glass window as well as on thedunghill and,which is strange, it can spring out of the heart, and takemoistureandalimentfromhumility,aswellasfromothergraces.Amanis inhazard towaxproud thathe isnot proud, and tobehighmindedbecausehe is lowly. Therefore, it is not good to reflectmuch upon ourowngraces,nomorethanforamantoeatmuchhoney.

Iknownotanyantidotesosovereignas theexampleofJesusChrist, tocurethisevil,andhehimselfoftenproposesthisreceipttohisdisciples,(Johnxiii. 13-17)“YecallmeMasterandLord,andyesaywell, forsoIam.IfIthen,yourLordandMaster,havewashedyourfeetyealsooughtto wash one another’s feet. For I have given you an example, that yeshoulddoasIhavedonetoyou.Verily,verily,Isayuntoyou,theservantisnotgreater thanhis lord,neitherhe that is sentgreater thanhe that

senthim.Ifyeknowthese things,happyareye ifyedo them.”Mattxi.29, 30, “Takemy yoke upon you, and learn ofme, for I ammeek andlowlyinheartandyeshallfindrestuntoyoursouls.Formyyokeiseasy,andmyburden is light.”Matt.xx.27,28, “Andwhosoeverwillbe chiefamongyou,lethimbeyourservant.EvenastheSonofmancamenottobe ministered unto, but to minister, and to give his life a ransom formany.”Mightnotthatsoundalwaysinourears,theservantisnotabovehis lord, the “Son of man came not to be ministered unto, but tominister?”Owhosespiritwouldnot thatcompose?Whatapprehensionof wrong would it not compensate? What flame of contention aboutworth and respect would it not quench? What noise of tumultuouspassions would it not silence? Therefore, the apostle of the Gentilesprescribes thismedicine, (Phil. ii. 5-8) “Let thismindbe in you,whichwas also in Christ Jesuswho, being in the form ofGod, thought it notrobbery to be equal with God, butmade himself of no reputation, andtook upon him the form of a servant, andwasmade in the likeness ofmen, and being found in fashion as a man, he humbled himself, andbecame obedient unto death, even the death of the cross.” If he didhumblehimselfoutofcharity,whowassohigh,howshouldwehumbleourselves,bothoutofcharityandnecessity,whoaresolow!Ifweknewourselves,itwerenostrangethingthatwewerehumble,theevidenceoftruthwouldextortitfromus.Buthereisthewonder,thathewhoknewhimself to be equal toGod, shouldnotwithstandingbecome lower thanmen,thattheLordofallshouldbecometheservantofall,andtheKingofglory make himself of no reputation! That he pleased to come downlowest, who knew himself to be the highest of all, no necessity couldpersuadeit,butcharityandlovehathdoneit.Now,then,howmonstrousanduglyathingmustpridebeafterthis!Thatthedustshouldraiseitself,andawormswell,thatwretched,miserablemanshouldbeproud,whenitpleasethegloriousGodtobehumble,thatabsolutenecessityshallnotconstrain to this, that simple love persuaded him to! How doth thisheighten and elevate humility, that such an one gives out himself, notonlyastheteacher,butasthepatternofit.“Learnofme,forIammeekandlowlyinheart,andyeshallfindrestuntoyoursouls.”

SEVERAL SERMONS UPON THE MOST IMPORTANTSUBJECTSOFPRACTICALRELIGION.

ThePublisherToTheReader.

TherearenosermonsIknowofanydivineorpastorinthiskingdom,thathave been more frequently printed, or more universally read andesteemed, than the elegant and judicious discourses of Mr. Binning,which were published after his death, at different times, in four smallvolumes.Astherewasagreatdemandforthesevaluablewritings,abouttwentysixyearsago;sotheseprintedcopiesofthemwerecomparedwithhis ownmanuscript copy now inmy hand, carefully revised, and thenprinted, in a large 4to of 641 pages, by Robert Fleming, Printer atEdinburgh,intheyear1735,towhichwasprefixedashortaccountofhisLife,chieflytakenfromthelargememoirsofhisLife,thattheReverendMr.RobertM’Ward,sometimeministerofthegospelatGlasgow,wrote,in a long letter to the Reverend Mr. James Coleman, Minister of thegospelatSluys inFlanders,who translatedMr.Binning’sSermons intoHigh Dutch, and printed them for the benefit of the Christiancongregations in Holland and Flanders. Some of the most memorableparticularsof thisgreatman’s lifehavebeenalsopublished,anno1753,bythereverend,learned,andindustriousMr.JohnWesley,lateFellowofLincoln college, Oxford, in his Christian Library, which contains aboutfiftyvolumes in8voofExtracts from,andAbridgmentsof, the choicestpiecesofpracticalDivinity,wehaveprintedinourlanguage.ItisprefixedtoMr.Binning’sSermonsuponthefirstandpartofthesecondchaptersofthefirstEpistleofJohn,inthe29thvolumeofthatusefulwork.(427)

Mr.Binning’s elegantand judiciousTreatiseofChristianLovewas firstprintedfromamanuscriptinmyhand,atEdinburgh,1743,inanoctavopamphlet of forty-seven pages, in short print, by Robert Fleming, towhichhehathprefixedashortpreface.Andthepublishertellsus,“Thathe had revised about twenty four sermons, upon very edifying andprofitablesubjects, to print in a separate volume, fromwhich they [hisreaders]should receive as great improvement and satisfaction, as fromanyofhisprintedtreatises,whicheverypersonmayeasilydiscoverfromthestyleandlanguagetobeMr.Binning’sgenuinecompositions,ashis

mannerofwritingcanscarcelybe imitatedbyanyotherperson.”Thesesermonswere carefully transcribed some little timeago, and revisedbythe assistance of a friend, and are now printed in this small volume….Andnottodetainthereaderfurtherfromtheseriousandcandidperusalof this book, I shall only add, that I have faithfully transcribed thesesermonsfromthemanuscriptcopywithoutthesmallestalterationofhissentiments.Ihaveendeavouredtorectifyafewgrammaticalerrorsofthetranscribersandtheoldformofspelling,andalteredafewwordsnotnowusedinourmodernsermons,forwordsofthesamemeaning.AsIhaveaddedseveralsermonsofthisauthoruponthekingdomofGod,whichItranscribedsincetheproposalsofthisbookwereprinted,soIcouldnotinsert the sermons upon Acts xxvi. 18; Acts xiv. 11, 12, without almostdoublingtheprice,whichIfearedwouldnotbeagreeabletosomeoftheencouragers of this work. I intend to put the other sermons I havetranscribed, ormay yet copy, into the hands of some friends to revisebefore they be printed; as also Mr. M’Ward’s Life of this worthygentleman,takenfromhisownpapers….

Itismysincerewish,thatallthereadersofthisbookmaybebuildedupinspiritualwisdomandgoodnessuntoeternallife.

Brousterland,September12th,1760

SermonI.

1Johniii.23.—“Andthisishiscommandment,ThatweshouldbelieveonthenameofhisSonJesusChrist,andloveoneanother.”

It is a commondoctrineoftendeclaredunto you, that themostpart ofthosewhohear thegospeldo run, in theirpretendedcourse toheaven,either upon a rock of dashing discouragement, or the sands of sinkingpresumption. These are in allmen’smouths; and no question they arevery dangerous, so hazardous, asmany foolsmake shipwreck either ofthe faith, or a good conscience,—of the faith, by running upon anddashingupontherock,—ofagoodconscience,bysittingdownuponthequicksand.ButIfearthatwhichiscommonlyconfessedbyalliscordiallybelievedbyfew,andso,littleregardedinourcourseandconversation.AllChristianspretendtobemakingavoyageheaven-ward,andthat isonly

home-ward.Nowthegospelisgivenustodirectourcourse,andteachushow to steerbetween these twohazards, both safely and surely.This istheshorethatshallguideus,andconducttoourintendedhaven,thatisheaven,ifwesetourcompassbyit,andsteerourcourseaccordingly.Yetstrangeitistobeholdtheinfinitewanderingsanderrorsofmen,ontheonehandor the other:—somepresumingupon thenews ofmercy, andthe sound of God’s grace, to walk after the imagination of their ownhearts, and to live and continue in sin, for which Christ died, that hemight redeem us from it, fancying a possibility of living in sin, andescaping wrath, and so abusing the tender of grace to promotelicentiousness;—others,again,apprehendingthewrathofGod,andtheirjustdeservings,abusingthenotionofGod’sjustice,andtheperfectionofhisholiness,totheprejudiceofthegloryofhisgraceandmercy,andtheirown salvation. This is certainly the cunning sleight of Satan, with thedeceitfulness and ignorance of our own hearts, that leads men, andsometimes one and the same man, at diverse times, to contrarymisapprehensionsofdivine truths.Thewindof temptationgets fires toone corner of the house and then to another, and sometimes over-persuades the notion of mercy, and another time overstretches theapprehensionofhisjustice;andyetineffectthereisnotruepersuasionofanyofthem,butacloudorshadowisapprehendedinsteadofthem.

NowIsay,thereisonecureforboththese,—therightapprehensionofthegospelinitsentireandwholesum,therightuptakingofthelightwhichshinesinadarkplace,andisgiventoleadustoourplaceofrest—tohaveacompletemodel,andashortsummaryofthegospel,alwaysinourheartandeye.Fortrulyitistheapprehendingofparcelsofdivinetruth,whichleadsmen intosuchoppositemistakesandcourses.Toremedy this,wehave some brief comprehensive models of the gospel set down by theHoly Ghost, and none in better terms than this here: “This is hiscommandment,thatyebelieve,”&c.Youhaveitintwowords,faithandlove.Thisistheformofsoundwordswhichweshouldholdfast,2Tim.i.13.ThisisthemouldofdoctrinedeliveredbyChristandhisApostles.Itistheseparationofthesetwoinsomemen’sfancy,thatleadstoomanyinsuchpathsofdestruction.Trulytheycanaslittlebedividedasthesun’slightandheat,but themotionsandshadowsof themmay,and it is thefollowingtheshadowsofsomeofthemwhichshipwreckssouls.Nownot

onlythecommonmultitudeofthehearersofthegospelareinhazardofthis,butevenGod’sownchildren,whohavebelievedinhim.

Thetakingupof thesethingsapart,creates theheartmuchtroubleandperplexity,andoccasionethmuchsinandstumbling.Idothinkit istheignoranceandadvertencyof thisconjunction, thatmakesourcasebothmore sad and sinful than otherwise itwould be. And these two indeedhave a mutual influence upon one another, loosing reins to sin morefreely, for it unquestionably disturbs the soul’s peace, and procures itmuchbitterness.Andagain,thequittingholdofthepromiseofgraceinChristJesus, and the indulging our own sad and sullen apprehensions,cannot but in the issue disable the soul from the duties of love, andexposeituntotheviolenceofeverytemptation.Asthesetwodomutuallystrengthen one another, the faith of Jesus Christ, and the livelyapprehensionofhisgraceandgoodness,sotheyarethemostnobleandeffectualpersuasivestoliveuntohim,andtowalkinlove.Besides,faithisthe mean and way which God hath appointed to convoy his influenceuntothesoul;andthenagain,lovecarryingitselfactivelyindutiestoGodandmen,bestirring itself forGodand thosewhoarebelovedofGod, itbringsinasupplytofaith,andreturnsbyastraightcompasstothespringfromwhence it first issued,and increases it stillmore.Believingon thenameoftheSonsendsforththestreamofholyaffectiontohim,andallbegottenoftheFather,andthisreturnsagainbythecircuitofobediencetohiscommandsandsubmission tohiseasyyoke, tounbosom itself inthefountain fromwhence it first issued; andwhereas faithwas at firstonesimplesouladherencetoaSaviour,andaheartyembracingofhim,thisaccessionofthefruitsofitexaltsituntothatheightofassurance,andgives thatevidencewhich itwanted;and faithbeing thus strengthened,androoted,andbuiltuptothetopofassuranceofGod’sgrace,love,andsalvation,itbecomesmoreabletobeartheyokeofhiscommands,whicharenotgrievous.Thespringofbelieving,thusswelledbytheconcurrenceof somany streams, it breaks forth themore, and sends outmore loveanddelightinGod,andmorecharity,compassion,andmeeknesstowardsmen.And this is the circle and round Christianity runs, until that daycomethatthehead-springoffaithshallbeobscuredandshrivelledupinthegreatseaoftheloveofGod,whichshalloverflowallthesaints’gracesinduetime,whenweshallseeGodfacetoface.

This isa trueChristian,whichthisapostlesobelovedofGoddescribes.Here is one under a commandment, and not above it, as some fondlyconceive. He is a keeper of his commands, and a doer of these thingswhich are pleasant inGod’s sight. This is no legal notion, if it be righttaken.

It isnot thebondageof the creature tobeunder thecommandofGod,truly it is thebeautyand libertyofa reasonablesoul.Somespeakofallsubjectionuntoalawasslavery,butisitnotaninfinitelygreaterslaveryto be at liberty to sin, and serve our own lusts? O wretched and baseliberty!theSonindeedmakesustrulyfree,andthatfromsin;andhe istruly aRedeemerwho redeemsus fromall iniquity, Johnviii. 32;Psal.cxxx.ult.;Tit.ii.14.

But this commandment here spoken of, would not indeed be gospel,unless there was a prior command, a brighter precept, given by theFathertotheSon.IfindtwocommandsgivenbytheFather,andreceivedby theSon,which two youmay conjoin andmakeoneof, ashere faithand love are made one commandment. The first is, John x. 18, “I laydownmy lifeofmyself,noman taketh it fromme.This commandmenthave I received frommy Father, and no other.” John xii. 49, 50, “TheFather gave me a commandment, what I should say and speak, and Iknowthathis commandment is lifeeverlasting.”This ismoreexpresslyandclearlysetdown,Johnvi.39,40,“ThisistheFather’swillthatsentme,thatofall thathegavemeIshould losenone,butraisethemupatthe last day.This is thewill of him that sentme, that every onewhichseeththeSon,andbelievethonhim,shouldhaveeverlastinglife.”Here,then,belovedintheLord,isthefoundationofourhope,andthatwhichmakes all commandments given by God to us to come under a gospelnotion,thatwhichmakesChrist’syokeeasy,andhisburdenlight,andhiscommandsnotgrievous.ThegreatcommandmentwasimposeduponourSaviour.Thegreatweightofthatwrathduetooursinswasputuponhisshoulders.ThiswastheFather’swill,thatheshouldlaydownhislifeforhissheep;thiscommandhereceivedwillingly,andobeyedfaithfullyandfully.Andbyhisobediencetothis, thatgreatobligationtosatisfyGod’sjustice, andpaya ransom forour souls is takenoffus; inasmuchashedied, justice cannot come and demand it at our hand. Now, therefore,

there isanothercommandmentgiventoChrist,whichdirectlyconcernsus,and it is this insubstance: “Iwillandcommandthat thouwhohastcomeintheplaceofsinners,andresolvesttodieforthem,thatthougiveeternallifetowhomthouwilt,eventoasmanyasbelieveinthyname;Igive to thee the absolutedisposal of life anddeath; I command thee topreachlifeeverlastingtoallpioussouls,thatshallfleeuntotheeupontheapprehensionofthedangerofdeath,andthatthoubestowthatlifeuponthem,andraisethemupatthelastdaytobepartakersofit.”Thisisthecommission the Father gave to the Son, a sweet commission for poorsinners, and the charter of our salvation. And for this errand he wasanointed with the Holy Spirit, and sent into the world; nay, thecommissionextendsfurtherthangrace,eventoeternalgloryalso.Christhas received commandment of the Father, to give repentance andremissionofsin,bothtogivefaith,andlove,andallothergraces,elseitweredefective.ThusChristcomesinstructedtotheworld.Helaysopenhis commission in preaching the gospel. He obeys the firstcommandmentinhisownperson,byofferinguphimselfuponthecrossasacrifice for sins, andhe is about the fulfilling thenext commandment,thatis,thegivinglifetothemthatbelieve:andthathemayaccomplishit,havingascendedhimselfuntoheaventointercedeforus,healsosenthisambassadors into the world, to whom he hath committed the word ofreconciliation, and he gives them commission to publish and proclaimthis commandment in his own name. This is his command, that ye“believeonthenameofhisSonJesusChrist.”Andthiswedoproclaiminhisname,sincehehasgottenacommandmenttogivelifeeverlastingtobelievers. This, then, is his charge to you, to come and receive it fromhim.Comeandembracehim,andyeshallhavelifeandallinhim.Thisisthehardestandheaviestburdenheimposesuponyou,theweightofyourlifeandsalvationhehathtakenuponhimself.ButO!nowcomeandlayholdonhim,who is thusoffereduntoyou.Know that youare lost andundoneinyourselves,considertheimpossibilitiesyoulieundertoescapehiswrath.BeholdtheangerofGodhangingoveryourhead,readytoberevealedinflamingfire,andatempestuouscloudofeternalmisery.Willyeconsiderthatyearebornheirsofwrath?Yournaturalinheritanceisinthe lake of fire; and whatsoever your endowments by nature, or yourprivilegesbybirthbe,nothingshallexeemyoufromthis.ShallnotthenthisSaviourbewelcometoyou?Fortrulyfaithisbutacordialsalutation

andembracementofourblessedRedeemer.Thesoulbringshimintothehouse,andmakeshimwelcome,andhe isstandingreadytocomeintoyourheart,andtobringinsalvationwithhim.

Nowwhateversoulhathobeyedthiscommandmentbybeliefofthetruth,and receiving of Christ into the heart, there is but one commandmentbehind,and it isnotgrievous, viz., loveme, and loveoneanother; loveme,andliveuntome.Thisisaneasyyoke;andthereisgoodreasonforit,thoughithadneverbeenrequiredtolovehim,andlivetohim,wholovednothislifeuntothedeathforus.Thereismentionmadeonlyofbrotherlylovehere,butcertainlytheotherlovetoGodflowingfromthesenseofhislove,istherightwingofthesoul,andbrotherlylovetheleft;andbythesethepioussoulmountsuptoheavenwiththewingsofaneagle.Theloveof our brother is but the fruit and consequent of this love, but it is setdownasaprobation,andclearevidenceoftheloveofGodinoursouls.

Loveiscommandedastheverysumandsubstanceofthewhole law,asthefountainofallotherduties.Thingsarecompactedintheircauses,andliehidwithin the virtueof them.Truly this is theway topersuade andconstrain you to all the duties of godliness and righteousness, of pietytowards God, and charity towards men,—if once we could fasten thischainofaffectionuponyourhearts,andengageyoursoulsbylovetoGodandman.Wecannotbutbeat theair,whileweseek topersuadeyoutothe serious practice of religious duties, of prayer in secret and in yourfamilies, of reading and meditation upon the word, of sanctifying theSabbath,ofdealing justly andmoderatelywithallmen,of sobriety andtemperance in your conversation, of denying ungodliness and worldlylusts,ofwalkinghumblywithGodandtowardsmen,of restrainingandsubduingyourinordinatelustsandpassions;Isay,itisalmostinvaintopressthesethingsuponyou,orexpectthemfromyou,tilloncetheSpiritofpowerandloveenterintoyourhearts;andindeedthespiritofloveisapowerful spirit, the loveofGodpossessing theheartwithin, cannotbutconformallwithinandwithouttohisloveandgoodpleasure.Loveonlycan do these things which are pleasant in his sight, for it doth thempleasantly, heartily, and cheerfully; and God loves a cheerful giver, acheerfulworshipper.Brotherly loveisratherexpressed,becauselittleornotatallstudiedbythemostpart.OtherdutiestoGod,ifmencomenot

upinpracticetothem,yettheyapprovethemintheirsoulandmind.Butthereisscarceanotionoftheobligationofcharityandlovetowardsourbrethren,yea,notsomuchas in themindsofChristians, letbe in theirpractice.ItisthespecialcommandwhichChristlefttohisdiscipleswhenhewasgoingaway,Johnxiii.35.But,alas!wehaveforgottenit, it issolongsince.

SermonII.

1Johniii.23.—“Thisishiscommandment,that,”&c.

Wecommonlymakemanyrules inreligion,andturnit intoa laboriousart, full of intricate questions, precepts, and contentions.As there hathbeenagreatdealofvanityintheconceptionofspeculativedivinity,byamultitudeofvainandunedifyingquestionswhichhavenoprofitinthem,orarebeneficialtothemthatareoccupiedtherein,butonlyhavestirredup strife and envy, and raised the flame of contention in the Christianworld;soIfearthatpracticaldivinityisnolessvitiatedandspoiledinthisageamongst trueChristians (bymanyperplexedcases relating toeverycondition),thantheotheramongtheschoolmen.Herebyitseemstome,that Christ and his apostles did not suppose it to be so perplexed abusinessaswenowdomakeit;neitherdidthehearerswearythemselvesor others with so many various objections against the practice of thefundamentalcommandmentofthegospel,believinginJesusChrist.Theplain nature of the gospel being holden forth and received, I ampersuaded,wasand isable (like thesunarising inbrightness) todispelandscatterallthesemistsandcloudswhichdoarisebothintheoneandother,fromignoranceatfirst,andwhichareelevatedtoagreaterheightbythecustomofthetimes.Thematter,mybrethren,isnotsodarkasyoumake it. Here it is plainly and simply expressed: “This is hiscommandment, thatyebelieve in thenameofhisSon;”andthen,“loveoneanother.”YeallknowthatwehadcommandmentsgivenusbyGod,whichwerebynatureimpressedontheheartofman;butbyhisfallintosin, the tables of the law (which I may say were in Adam’s mind andheart,understandingandaffection),thosetwotableswerebrokeninthefall, and since there could be no obedience, because of ignorance andperversion, the tables breaking in pieces, their ruptures have producedthesetwooppositeprinciples.Thefallofmanhathbrokenhismind,and

sodarkenedhisunderstanding,andbrokenhiswill,andputitinawrongset.Thisappointedit,setitinapostureofenmityagainstGod.However,wearebythis fallutterlydisabledtostandupbeforeGodinacceptableobedience.Thereisnomanbreathing,howblamelesssoeverhebebeforetheworld,butmustfalldownasguiltybeforeGodinmanythings,yea,inallthings.Butthelawbeingthusobliteratedoutofmen’sconsciences,ashe lost ability to obey, so he lost almost all conscience of sin anddisobedience.Henotknowinghischargeandobligation,couldnotaccusehimselfforfallinginrebellion.ThereforeitpleasedtheLordtocausethelaw to bewritten in tables of stone inmount Sinai.He transcribes thecommandments over again, that all theworldmay see their obligation,andhowinfinitelyshorttheyhavecomeintheirsubjection,andhowjusttheircondemnationmaybe.Forthispurpose, theLordcausesproclaimtheoldbond in the ears ofmenwith greatmajesty andauthority, as itbecame theLawgiver, thatallmaybecomeguilty,andstop theirmouthbeforeGod,Rom.iii.19.Hewouldoncehaveallmenknowingthattheyare under infinite breaches of his commandments, that they may seethemselvesalsosubjecttohisjudgment.Now,whatdoyouthinkofasoulthatstandsatthefootofthismountain,andhearsadreadfulaccusationreadagainst it, to allwhich the consciencewithinmust subscribeunto,and both together pronounce the person guilty and liable to eternalpunishment? I say, what can such a soul do, who has with tremblingheardhisvoice?Satisfactiontherecannotbegivenforaninfiniteoffenceagainstaninfinitenature.Thecurseandsentencewhichwasthesanctionandconfirmationofthiscommandmentisjust,andthereappearsnowayhow,withoutviolationofGod’sjustice, itcanberepealed.Obediencetothese commandments is now both impossible and unprofitable;—impossible, I say,becauseof theweaknessandwickednessof the flesh,that has no ability nor willingness but to offend and disobey; andunprofitable, because it cannot at all relax the former sentence ofcondemnation. Now obedience, being a present duty, cannot pay olddebts,orsatisfyforourformerrebellions,andsoitmustleaveamantoseencondemnation.Ifearthisisapuzzlethatallconsciencesmustcomeuntohere,orelsewhere.Hereisastraitindeed.

Butyetthereisanenlargement,thereisawayfoundoutofbringingthesouloutofthemiryclay,anddeeppitofmisery;anditisthis,Godhath

foundoutaransomforhimself,withoutourprocurement,orconsent,orknowledge.HehathprovidedasatisfactiontohisjusticeinhisSonJesusChrist. Having laid upon him our iniquities, he exacts of him ourdeservedpunishment,andmakeshimacursewhoknewnosin.Nowthisbeingdone,theLordsendsforthtoallpoorsinnerswhoaretremblingatmount Sinai this proclamation,—this is my last and most peremptorycommand,thatyebelieveinthenameofmySonJesusChrist.Thisismywell-belovedSon,inwhomIamwell-pleased,hearyehim.Haveyeheardme the lawgiver condemning you?Nowgo andhearhim, theMediatorandSaviour,absolvingyou,forIhavecommittedalljudgmentuntohim.Though I pronounce the sentence in thisworld against you, yet I havecommittedalltheexecutionofittohim,andifyoucometohim,youmayprevent it. Youhave broken allmy former commandments, and I havepronounced a sentence against you for that. But now I give a newcommandment instead of all the former, which if you obey, then thesentence of death is relaxed. You who cannot obey the law and givesatisfactioninyourownpersons,IchargeyoutofleeuntomySonChrist,whohathgivenmefullsatisfactionbothtothecurse,bysuffering,andtothe command, by obedience, and layhold onhis righteousnessas yourown,and inhimyeare justified,anddelivered fromall thesesentencesandhardwritings against you. I give a new commandment as the cureandremedyofallbrokencommandments.Believeonthisname,inwhichissalvation.Takehisobedienceandsufferingforyourcure,andpresentme with that, I shall be as well satisfied as with your own personalsatisfaction.

Thisnow isveryplainbusiness.All commandsarebroken.There isyetonepublishedinthegospeltohelpall,anditisinsubstancetoembraceandwelcomeJesusChristforall,toseekourlifeandsalvationinhim,totakehimasapriesttooffersacrificeforus,andexpiateoursins,andtocometohimasaprophettoseekwisdomandillumination,andallgracefromhim; to choosehimas ourKing, henceforth to submit tohis easyyokeofgovernment.NowIsaytherewillbenomoredebatesaboutthis.Willyeyetdisputewhetheryemaybelieveornot?Willye inquireafterthiswhether you have a warrant or not? Truly such a question wouldoccasion much jealousy and provocation among men. If a man hadsignifiedasmuchwillingnessbycommand,byinvitation,byrequest,by

frequentrepetitionofthese,yettocallinquestionordisputewhetherornotImaygotosuchaperson,willhemakemewelcome,wereitnotthegreatestaffrontIcouldputuponhim?Woulditnotalienatehisaffectionmorethananything,tobejealousofhisrealkindnesstome.

Iwoulddesiretoholdoutuntoyouthesin,thedanger,andthevanityofsuchaway.Isaythesinisgreat,itisnolessthanthehighestandmostheinousdisobediencetothegospel,whichofallothers isof thedeepestdye.Youhavedisobeyedthelaw,andbrokenallthetencommandments.Andwillyethereforedisobeythegospel,too,andbreakthisfundamentalcommandment?Isitnotenoughthatyehavebrokentherest,andwillyebreakthisalso,whichwasgivenforthecureofall?

Consider, I say, this is his commandment. Now commands should beobeyed,andnotdisputed, coming froman infallibleanduncontrollableauthority.Wouldyenot silenceall the rebellionsof yourhearts againstthecommandsof praying, hearing, reading, dealing justly, andwalkingsoberly,with this oneword, it is his command, it is his sovereignwill?Andwhydoyenotseethestampofthatsameauthorityuponthis?Nowifyouconsider itaright, ithathmoreauthorityupon it thanuponothers,because it ishis lastcommand,andsowouldbetakenasmostpungentand weighty. When your hearts rise up to question and dispute thismatter, Ipray you cut all these knotty objectionswith the swordof hiscommandment.Youusetogoabouttoloosethembyparticularanswersanduntiethematleisurewithartandskill,buttrulyitwouldbeareadierandwisercoursetocuttheminpiecesatonestroke,bythispiercingandpungentprecept.Ifyourreasonsandscruplesbeweighty,andyoucannotget answers to overbalance them, I pray you put this weighty seal ofdivine authority into thebalance, and sure I am itwillweighdownall.Consider then the danger of it. It is the last and most peremptorycommand, after which you may expect no other, but the execution ofjustice.Howsadandsevereisthecertification,“Hethatbelievethnotiscondemned already,” and “the wrath of God abideth on him.” Thereneedsnonewsentencetobepronouncedagainstyou.Why?Because, ifyoubelievenot,thatpriorsentenceofthelawisyetstandingaboveyourheadstocondemnyou,thatwrathabidesonyou.Thisistheonlywaytoremoveit,tocometohim,whohathtakenitonhimself,afterthebreach

of all commands. Ye have this retreat, this refuge to flee unto, a newcommandtocomeuntotheSon,andhavelife;butafterthisdisobedienceof the Son, you have none. There is nothing after unbelief, but ye areturnedover,orratherleftover,inthehandofthelawanddivinejustice.Thereforeitisthemostdangerousanddamnablethingtodisobeythis.Itis to refuse the very remedy of sin. Consider also what vanity anduselessness is in these debates. What an unreasonable and senselessthing is it to dispute against our own soul, and against our ownhappiness!Alliswraptuphere,andwedonolessthanthehighestactofself-murder thatcanbe.Hethathatethme,wrongshisownsoul.Whatan unreasonable thing then is it, because ye are miserable, to refusemercy;becauseyeareunclean, therefore tomaintain that ye arenot tocome to the blessed fountain of cleansing; because ye have broken therestofthecommands,thereforeyemaynotobeythis?Isthereanysenseorreasoninsuchthings;becauseIamasinner,thereforeIwillnotcometoaSaviour?Alas!towhatpurposewastheSonsentandgiven,andforwhatendcamehe?Was itnot to seekand to save suchas are lost andundone, and to deliver them frommisery?What do you gain by suchquestions? For at length you must turn and enter in at the door of anakedcommandandpromise,whenyouhaveweariedyourselvestofindthatinyourheartswhichisnotinthem,toseekwatersinthewilderness,andspringsinthedesert,qualificationsandgracesinyourownheartstowarrant your boldness in coming to the promise. I say,when youhavesoughtandallinvain,youmustatlengthcometothisfountaininwhichis all grace and happiness. If you had what you seek, yet if ye wouldindeedbelieveinChrist,youmustdenythemandlookuponyourselvesasungodly,tobejustifiedbyfaith.Whythendoyougraspafterthatwhichcan do you no good, (though you had it), I mean, in point of youracceptation?Consider it,mybeloved, that thehonour ofGod and yourownhappinessliesmostinthis,naynotonlythat,butyourholinesstoo,whichyoupretendtoseekafter,liesinit.TillyoucometoChrist,itisinvaintoseekitelsewhere.

SermonIII.

1Johniii.23.—“Andthisishiscommandment,”&c.

Therearedifferenttempersofmindamongmen,somemoresmoothand

pliable,othersmorerefractoryandfroward.Somemaybepersuadedbylove,whocannotbeconstrainedbyfear.Withsomearequestwillmoreprevailthanacommand.Othersagainareofaharsherdisposition.Loveandcondescensiondothratheremboldenthem,andthereforetheymustbe restrainedwith the bridle of authority. Itwould seem that the Lordhath some regard to this in the administration of the gospel. Heaccommodateshimselftothediversedispositionsofmen,and(ifwemaysaywith respect to himwhich yet can be no disrespect, seeing he hathhumbledhimselflower)hedothbecomeallthingstoallmen,thathemaygainsome.Youseethegospelsometimesrunninginthechannelofloveand kindness, sometimes in the channel of authority andmajesty.Godsometimesstoopethdowntoinvite,andaffectionatelytobeseechsinnerstocomeuntohisSonforlife.HehathpreparedamarriageandbanquetforusinChrist.Hehathmadeall thingsreadyforthereceiving,fortheeating,andhesendsforthhisservantstoentreatandinviteallsuch,whohavenobreadandclothing,whoarepoorandlame,tothiswedding.Hegives an hearty invitation to all that stand at an infinite distance fromGod,andsoare feedinguponemptyvanitieswithouthim, tocomeandenjoytherichesofhisgrace,whichrunsasariverinChristbetweenthesetwogoldenbanks,thepardonofsin,andthepurificationofoursoulfromitspollution.Youhaveaheartyinvitation,Isa.lv.1,2,3,“Ho,everyonethatthirsteth,cometothewaters.”Buthecomesyetlowertorequestandobtest poor sinners, as if he could have advantage by it; he will notstand(428) to be a supplicant at anyman’s door, to beseech him to bereconciledtoGod,2Cor.v.14,19,20.Asifwecoulddohimafavourandbenefit,he requestsusmost earnestly.Truly it is strange that thisdothnotmelttheheart,andmakeitfalldownintothebeliefandobedienceofthetruth.Affectionisthemost insinuatingandprevailingthingwithaningenuousspirit,mostofallwhenitisaccompaniedwithmajestyintheperson that hath it, andhumility in the carriage anddisposition. For agreat personage to descend out of love, to affectionate and humblerequestsandsolicitations,thiscannotbuthaveamightyinfluenceonanyspirit that is not wild and savage. But because the heart of man isdesperately wicked, and hath lost that true ingenuity and nobleness ofspirit, and is nowbecome stubborn and froward, as awild ass, or as aswift dromedary traversing her ways, therefore the Lord takes anotherwayofdealingwithmensuitable to their frowardnatures;hegives out

his royal statute backed with majesty and authority; “This is hiscommand,” &c.—that when fair means could not prevail, other meansmore terrible might reduce lost rebelliousmen. He hedges in our waywiththreateningsandpromisesannexedtothecommandment,“Hethatbelieveth has everlasting life, but he that believeth not is condemnedalready,andshallnotseelife,butthewrathofGodabidethonhim.”HedeclaresallmentraitorsiftheycomenotintohisSon,tobereconciledtoGod,beforethedecreeofwrathpassforth.

Trulyitisawonderthatthereshouldbeanyneedeitherofaninvitation,orarequest,oracommand,orathreatening;thatweshouldneedtobeinvited, or requested, or commanded, or threatened to our ownhappiness.Mightnotabareandsimpleoffer,orproposalofJesusChrist,his nature, and offices, of the redemption and salvation purchased byhim,suffice?Whatneededmore,buttodeclareuntousthatweare lostand utterly undone by nature, and that there is a refuge and remedyprovided in Christ? Surely in any other thing of little importance, weneedednoentreaty.Wereitnotagoodenoughinvitationtoamanthatisliketostarveforhunger,tocastmeatfreelybeforehim;ortoamanthatisinhazardofdrowning,tocastacordtohim?Wewouldseeknootherpersuasiontogoanddigforatreasureofgold,thantoshowuswhereitishid.Butstrangeistherebelliousandperversedispositionofman’sheart.Whatanenmity is in it to thewaysofGod!Whatstrange inclinationtoself-murder,eversincemandestroyedhimself!Wecannotexpressituntoyou; but youmay perceive it well enough, both by the Lord’s frequentobtesting, and protesting to us in his word, and the experience of thegreatbarrennessofall suchmeans.Whence is it, Iprayyou, that thereshouldneedsomanymeans topersuadeyou to thatwhich isyourownadvantage,andtocallyoutoshunthewaysofdestruction?Andwhenceis it that notwithstanding of all those invitations, entreaties,commandments,promisesandthreateningsoftensoundinginyourears,yetthemostpartarenot reduced toobedience,nor reclaimed fromthewaysofdeath,anddonottakeholdofthepathoflife.Trulyitmayplainlypointouttoyouthedesperatewickednessoftheheart,thestubbornnessandrebelliousnessofourdisposition,andifoncewecouldpersuadeyouofthiswehadgainedagreatpointwhichfewdoseriouslyconsider,andsodonotabhorthemselves.

The commandmentsmentioned in the text are these two, to believe inChrist, and to loveourbrother. It isnowonder theyare recommendedwith somuch seriousness and earnestness; for they are both themostcomprehensive, and themost pleasing commandments. They aremostcomprehensive; for it appears that all the commands spoken of in thepreceding verse, are summed up in this one precept, “And this is hiscommandment,” &c. And that they aremost pleasant in God’s sight isevident, for the true Christian being described from this, that he doesthesethingsthatarepleasinginGod’ssight,—thatheisonethatstudiesto conform himself to his good pleasure, this is subjoined, as the twomostpleasingexercisesofChristianity,“Thisishiscommandment,”thatis,hispleasingcommandment,thatyeshouldbelieveinChrist,andloveoneanother.

ThiscommandofbelievinginJesusiscomprehensive,becauseittakesinallprecepts,andthatunderathreefoldconsideration.Ittakesthemallinasbrokenandtransgressedbymen,asfulfilledbyChrist,andalsotakesthem all in as a rule of righteousness, according to which the believeroughthenceforthtowalk.

Thecommandofbelieving inChristdoth firstofall import this—thatasinner should examine himself according to the law of God,—that heshouldlayhiswholelifeandcoursehisheartandways,downbeforetheperfectandholycommandments,—thathemaystophisownmouthwithshameandsilence,andfindhimselfguiltybeforeGod.Manyusetospeakof humiliation preparatory to believing, and the work of the lawpreparatory to the gospel. But truly I conceive it would be more fitlyexpressed, if it were holden out thus, that it is one of the essentialingredientsinthebosomofbelieving,andoneofthefirstarticlesofthegospellaw,tochargeallsinnerstoacknowledgetheirsinandmisery,todiscerntheirownaboundinginiquity,anddangerofperishingbyit,howguilty they are before God, and how subject to his judgment, that sofindingthemselvesundone,theymayhaverecoursetoaSaviour.

Truly theSpirit’swork is to convinceof sin, and thenof righteousness,andwhenwearecommandedtobelieve,thefirstpartofourbelievingiscreditingandsubscribing to the law, to the justiceandrighteousnessofGodagainstus,and then thebelievingandacknowledging thegospel is

theendandpurposetothat.“YebelieveinGod,believealsoinme.”Thistakes in completely the two books of saving faith towards God as aLawgiverandJudge,andfaithtowardsourLordJesusChristasaSaviourandRedeemer; and itdothbutbegetmisapprehensions inmany,whenthe one is looked upon as a condition without which we shall not bewelcome to theother.Truly, I think, both areproposedas essentials ofsavingfaith;noneoftheminsuchawayastoprocurerightandwarrantto theother, but only in such an order as is suitable to any reasonablenaturetobewroughtupon,andthatisall.Itisonlyrequiredofyou,uponthataccount,because fleeinguntoaSaviour forrefuge isarationalanddeliberateaction,whichnecessarilyincludesthesenseofmiserywithouthim.Butthesenseofsinandmiseryisnoturgedasonethingwhichyeshould go about to prepare, and fit yourselves for more welcome atChrist’shandascommonlyitistaken.Hereitiseasytounderstandhowthecommandofbelievingbelongsuntoallwhohearit,eventothevilestand grossest sinners, who are yet stout, hard hearted, and far fromrighteousness,(Isa.xlvi.12.)thosewhoarespendingtheirmoneyforthatwhichisnotbread,andtheirlabourforthatwhichsatisfiesnot,andthosewhose hearts are uncircumcised, and their lives profane. And yet thecommandment of coming to the Son and believing on him for life, isextended unto them all. All are invited, requested, commanded, andthreatened to this duty. There is no bar of exclusion set down in thegospel to hold out one, and let in another; as many suppose thesepromises,thatsoundconditionwise,tobelimitationsandrestrictionsoftherightandwarranttopersonstobelieving.Indeeditistrueallarenotexhortedat the firsthandtoassuranceofGod’s love,andan interest inChrist.There isnoquestion thatnonehave right to this seal,but themwhohavebelievedandset to theirownseal to thecharacteror truthoftheword.ButallarechargedtobelieveinChristthatis,outofasenseoftheir own lost estate, to embrace a Saviour for righteousness andstrength.NeitheristhereanyfearthatmencancometoosoontoChrist.Weneednotsetdownexclusionsorextractions,foriftheybenotsensibleofsinandmisery,theywillcertainlynotcometohimatall.AndthereforethecommandthatenjoinsthemtobelieveontheSon,chargesthemalsotobelievethattheyarelostwithouthim.Andifthemostpresumptuoussinners would once give obedience to this commandment, really therewouldbenofearofpresumptionincomingtoosoonuntoJesus.Asense

ofsinisnotsetasaporter, tokeepoutanywhoarewillingtocomein,but rather toopen thedoor, and constrain them thatwereunwillingtoenter in, so that if the leastmeasure of that can do this,we are not tostandtillwehavemore,buttocometothePrinceexaltedtogetremissionof sins, and more true gospel sorrow which worketh repentance untosalvation from dead works. You should not therefore understand anypromisesinthescripturesso,asiftherewereanyconditionssetdowntoseclude any from coming, who are willing to come. For they do butdeclarethenatureandmannerofwhattheyare invitedto, thatnomanmaymistakebelieving,andtakehisownemptypresumptionsorfancies,whichemboldenhimtosinmore,forthattruefaithwhichisfullofgoodfruits.

Now,inthetext,thepioussoul,havingoncesubscribedtotheguiltandcurseofallthecommandmentsbybelievingthelaw,helooksalsoupontheSon,JesusChrist,and finds the lawfulfilled, thecurseremoved,allsatisfiedinhim.Hefindsallthecommandmentsobeyedinhisperson,allthe wrath due for the breach of them pacified and quenched by hissufferings.Andhegivesacheerfulandcordialapprobationofallthis.HereceivesChristastheendofthelawforrighteousness,whichChristmadeupbyobedienceandsufferingtosupplyourdisobedience.Weshouldstayorrestuponthis,asthatwhichpacifiestheFather’swrathtothefull.Thisiswhatgivestheanswerofagoodconscience,andpacifieseverypenitentsoul, and secureshis title toheaven.Now this presentsGodwith a fullatonementandobediencetoallthelaw,whichheacceptsfromabelieverasifitwerehisown.Thisisthelargecomprehensionofbelieving,ittakesin its arms, as itwere, inonebundle,(429) all thepreceptsandcurses,anddevolves themoveronChrist,puts theminanablehand,andthentakesthemall,assatisfiedandfulfilledbyhim,andholdsthemupinonebundle to the Father. And hence it proceeds, in the third place, thatbelievingontheSontakes inallagaintobetheruleofwalkingandthemark to aim at. Finding such a perfect exoneration of bygones(430) inChrist and standing in such favour with God, the soul is sweetlyconstrained to love anddelight in thedivine laws.And truly this is thenatural result of faith. Iwish youmay rightly observe this conjunction,thatthisisinseparablyknitwithit,lovetoGodandmen,delighttodohiswill,tolovehim,andliveuntohim.Donotdeceiveyourselveswithvain

words. If you findnot the smartness of the gospel, and the doctrine ofgracelayingthisrestraintupontheheart,yeareyetinyoursins.Thisisthereasoningofabelievingsoul.ShallI,whoamdeaduntosin,liveanylongertherein?ShallInotdelightinthosecommandments,whenChristhathdeliveredmefromthecurseofthelaw?Thoughsuchaonefall,andcomeshort,yetthepressureoftheheartisthatway.Butthenattenduntotheorder,yemust firstbelieveon theSon, and then lovehim,and liveunto him. Ye must first flee unto his righteousness, and then therighteousnessofthelawshallbewroughtinyou.Thereforedonotwearyyourselves to no purpose. Do not wrong your own souls by seeking toprevent this order, which was established for your joy and salvation.Knowthatyoumust firstmeetwithsatisfaction inall thecommandsofChrist,beforeobediencetoanyofthembeaccepted,andhavingmetwiththat, know that the sincere endeavour of thy soul, and the affectionatebensal(431)ofthyhearttothyduty,isaccepted.Andifyefindyourselvesthereaftersurchargedwithguiltandunanswerablewalking,yetyeknowthewayistobeginatthisagain,tobelieveintheSon.Thisistheroundyoumustwalk,aslongasyeareinthebody.Whenyouaredefiled,runintothefountain,andwhenyouarewashed,studytokeepyourgarmentsclean, but if defiled again, get your hearts washed from wickedness.“Thesethings,”saysJohn,“Iwritetoyouthatyesinnot,”whobelievebutif any sin,whodesirenot to transgress, youhave apropitiation for thesinsofthewholeworld.

Now love is a very comprehensive command. It is the fulfilling of thewholelaw,Romxiii.10,Matth.xxii.37,38.Itisindeedthetrueprincipleandpure fountainofourobedienceuntoGodandmen.All fruitsof theSpiritaremoralvirtues thatgrowoutof thebeliever.Whetherpleasantunto God, or refreshing untomen, they are all virtually in this root oflove,allthestreamsarecompactedinthisfountain.Thereforehenamesoneforall,viz.brotherlylove,whichisthebondofperfection,Col.iii.14.It is a bundle of many divine graces, a company or society of manyChristianvirtuescombinedtogether.Theyarenamedbowelsofmercies,long suffering, kindness, humbleness of mind, meekness, forbearance,and forgiveness, allwhichare tied to thebeliever’s girdleby charity, sothatwhere love is, everygoodcomes.After it a troopof somany sweetendowments and ornaments also come, and where this is wanting, (as

truly it is the epidemical disease of the time), there are many sinsabounding,forwheniniquityabounds“theloveofmanyshallwaxcold,”Matt.xxiv.12.Oh!thatisourtemperorratherourdistemperednature,—love cold, and passion hot! When charity goes away, these wild andsavagebeastsofdarknesscomeforth,viz.bitterenvyingandstrife,rigidcensuringandjudging,unmercifulnessandimplacablenessofspirituponothers’failingsandoffences.Selflove,thatkeepsthethrone,andall therest are her attendants. For where self love and pride is, there iscontention,strife,envy,andeveryevilwork,andallmannerofconfusion.Thustheyleadoneanotherasinachainofdarkness,Prov.xiii.10,Jamesiii.16.Thinknotthatloveisacomplimentalword,andanidlemotionofloving,itisamorerealthing,amorevitalthing.Ithathbowelsofmercy,they move themselves when others are moved, and they bring theirneighboursmiseryintotheinmostseatoftheheart,andmakethespiritasolemncompanion inmisery.And it isalsoexercised in forbearingandforgiving.Charityisnoteasilyprovoked,thereforeitcanforbear,iseasilyappeased,thereforeitcanforgive,itisnotsoondispleased,orhardtobepleased, “forbearingand forgivingoneanother in love.”Study then thisgrace more. See it to be the fulfilling of the law, for “the end of thecommandment is charity, out of a pure heart, a good conscience, andfaith unfeigned.” The end of the law is not strife and debate, nor suchintricate and perplexed matters as minister endless questions and noedification.Thoughmenpretendconscienceandscripture,yet thegreatendofbothisviolated,thatischarity,whichmainlystudiesedificationintruth and love. And therefore it is a violent perversion of thecommandment, or word, to overstretch every point of conscience, ordifference, so far as to the renting of Christian peace and unity. Whathathkindledallthesenamesofbloodywar,whathathincreasedallthesefiery contentions amongus, but thewant of this?As James says of thetongue,soImayspeakofuncharitablenessandselflove,theysetonfirethe courseofnature, and they are set on fire ofhell. The true zeal andloveofGod, is like that elementary fireofwhich they speak, that in itsownplacehathatemperateheat,anddothnotburnorconsumewhatisaboutit.Butourzealislikethefirethatismixedwithsomegrossmatter,apreying,devouring,andconsumingthing,zealdowninthelowerregionofman’sheart,itismixedwithmanygrosscorruptions,whichareasoilandfueltoit,andgivesitanextremeintemperatedestroyingnature.

But then consider, that this commandment of love is our Lord andSaviour’s last testamentary injunction tohisdisciples,Johnxiii.34,35.“AnewcommandmentIgiveuntoyou,thatyeloveoneanother,asIhavelovedyou,thatyealsoloveoneanother.Bythisshallallmenknowthatyearemydisciples, if ye have love one to another.” It is Christ’s latterwill,andgivenusasatokenandbadgeofdiscipleship.Everyprofessionhathits own signs and rules, every order their own symbol, every ranktheir own character. Here is the differential or peculiar character andliveryofaChristian,brotherlylove,—“Bythisshallallmenknowthatyearemydisciples,ifyehaveloveonetoanother,”&c.Irememberastoryofadyingfatherwhocalledhissonstohimonhisdeathbed,andhavingsentforabundleofarrows,hetriedthemonebyoneiftheycouldbreakthem, and when they had all tried this in vain, he caused loose thebundle,andtakethearrowsonebyone,andsotheywereeasilybroken,bywhich he gave them to understand, that their stability and strengthwouldconsistinunityandconcord,but,ifloveandcharitywerebroken,they were exposed to great hazard.(432) I think our Lord and Saviourgivessuchapreceptuntohisdisciplesathisdepartureoutofthisworld,—“AnewcommandIgiveuntoyou,”&c. (Johnxiii. 34)—to show themthat the perfection of the body, into which they were all called asmembers,consistedinthatbondofcharity.Andindeedloveisnotonlyabond or bundle of perfection in respect of graces, but in regard of thechurchtoo. It is that bond or tiewhich knits all themembers into oneperfect body, Col. iii. 14, 15, 16.Without this bond, all must needs berents,rags,anddistractions.

Now I shall add but one word of the other, that these commands arepleasinginGod’ssight.AndtrulybelievingintheSonmustbegratefultohim,notonly from thegeneralnatureofobedience tohiswill,butalsobecause this dothmost honour both to the Father and to the Son. TheFather counts himself much honoured, when we honour the Son, andthereisnohonourthecreaturecanbeinacapacitytogiveuntohimlikethis,tocastallourhope,andhangallourhappinessuponhim,(Johnv.23,24),tosettooursealthatheistrueandfaithful,(Johniii.33),whichisdonebybelieving.Butmostofall,thisispleasinginhissightbecausetheFather’sgoodpleasure concentres in the samepointwith the soul’sgood pleasure, that is, on thewell beloved Son, Christ. Therefore faith

mustneedsbewellpleasing to theFather, forwhat is faithelsebut thesoul’scomplacencyandsatisfaction in theSon.As theFather isalreadywellpleasedwithhisdeathandsufferings,soheproponesandholdshimoutinthegospel,thatyoumaybeaswellpleasedwithhimasheis.Thisisbelievingindeed,tobepleasedwithhimastheFatherispleased,andthispleasestheFathertoo.Ohthatyoucouldunderstandthis!Thegospelis not brought unto you, that you may reconcile God, and procure achangeinhisaffection,butforthisend,tobeseechyoutobereconcileduntoGod,totakeawayallhostileaffectionsoutofyourheart.Andthisisthe businesswehave to do, to persuade you that theFatherholdshimabundantlycontentedwithhisSon.“ThisismybelovedSon,inwhomIamwellpleased.”Andtomoveyoutobeaswellcontentedwithhimasheis,hesays,“Hearhim.Ihearhimforyou,hearyehimforme.Ihearhiminterceding for you, hear ye him beseeching you.” Now this may takedownallgroundof jealousyconcerningourwelcomeandacceptance, itcannotbutbeanacceptableandpleasingthingtoGod,thattheaffectionanddesireof thesoul fall inandembosomitselfwithhisgoodpleasureuponChristhisSon.

And then, in the next place, it iswell pleasing toGod that ye love oneanother,notonlybecauseheshallseehisownimageandlikenessinyourlove,(forthereisnothinginwhichaChristianmoreeminentlyresembleshisFather,ormoreevidentlyappearstobeachildoftheHighest,thaninfree loving all, especially the household of faith, and forbearing andforgiving one another, and so he cannot choose but like it well), butespecially, because your love concentres too, andmeets upon the sameobjectswithhis love, thesewhom theFather so loved, thathe gavehisonly begotten Son for them, and the Son so loved them, that he gavehimself for them. If these be thydelight, and thou forbear themas theFatherandtheSonhathdone,thatconspiracyofaffectionsintoonepointcannotbutbepleasinguntohim.Now,ifthesepleasehimsowell,whomshouldtheynotplease?

SermonIV.

James iii. 14.—“But if ye have bitter envying and strife in your hearts,glorynot,”&c.

It is a common evil of those who hear the gospel, that they are notdelivereduptothemouldandframeofreligionthat isholdenout in it,butratherbringreligionintoamouldoftheirowninvention.Itwasthespecial commendation of theRomans, that they obeyed from the heartthat formofdoctrine intowhich theyweredelivered, (Rom.vi. 17) thattheywhowereonceservants,orslavesofsin,hadnowbecomevoluntarycaptives of truth, and had given themselves up to the gospel, to bemodelled and fashioned by it; and if so, then certainly the mostsubstantialpointsofreligionwouldbemostdeeplyengravenuponthem.Everythingwouldhaveitsowndueplacewithus,ifwewerecastintheprimitivemouldofgodliness,butwhenwecastgodliness inamouldofourownapprehension,theycannotchoosebutamiserableconfusionanddisorderwill follow in thedutiesof religion.Foraccordingasour fancyand inclination impose anecessityupon things, sowedopursue them,andnotaccordingtotherealweightthatisinthem.Ifindthescripturelayingmostweightuponthemostcommonthings,placingmostreligioninthemostobviousandknownthings,andforotherthingsmoreremotefromcommoncapacity, I find themset farbelow, in thepointofworthandmoment,eventhesethingsthatseemleast.ButIfindthatorderquitepervertedinthecourseofChristians.Someparticularpointsthatarenotsoobvious to everyunderstanding, areput in the firstplace, andmadethedistinguishedcharacterofaChristian,andothersagain,inwhichtrueandundefiled religiondothmore consist, aredespisedand set ina lowplace,becauseoftheirceremonies.Ithinkthisapostlehathobservedthisconfusion, and hath applied himself to remove it, by correcting themisapprehensionsofChristians,andreducingtheirthoughtsandwaystothe frame of true Christianity. Even as Christ dealt with the Pharisees,who brought in such a confusion in religion, by imposing a necessityupon ceremonies, and an indifferency upon the very substance itself,truly,Ithink,itmaybesaiduntous,youtithemint,anise,andcummin,and pass over judgment and the love of God, these things ye ought tohavedone, andnot to leave theotherundone.Yeneglect theweightiermattersofthelaw,judgment,mercy,faithandtruth,andintheroomoftheseyehavemisplacedthings,thatarehigherinGod’sesteemfromanapprehensionoftheirnecessity.Thusbyyourtraditionsandopinionsofthings so remote from the kingdom of God, ye have made theunquestionablecommandmentsofGodofnoneeffect,Matth.xv.6.You

thinkpossibly,ifthisapostlewascomingouttopreachuntoyouthisday,that he would certainly resolve you in many controverted points, andwould bring some further light to the debates of the time. But truly Ithink if he knew the temper of our spirits, he would preach over thissermontousagain,“Mybrethren,benotmanymasters,”&c.Isupposehewouldbringthatoldprimitivelightofpureandundefiledreligion,thesplendourofwhichourpresentwaysandcoursescouldnotendure,butwould be constrained to hide themselves in darkness.Whatwould youthink of such a sermon as this, “If any man among you seem to bereligious,andbridlethnothistongue,thisman’sreligionisvain?”Jam.i.26.“Ifanymanoffendnotinword,thesameisaperfectman,”Jam.iii.2.Thisisaccountedacommonandtrivialpurpose.Butbelieve it,sirs, theChristianpractice of themost common things, hathmore religion in itthan the knowledge of the profoundest things, and till you learn to dowhatyouknow,itisamockerytostudytoknowfurtherwhattodo.Thereis a strange stirring of mind after more light and knowledge in someparticularsofthetime.ButIwouldfainknow,iftherebeasmuchardourandendeavourtopractisethatwhichwehavealready.Tohimthathathshallbegiven,tohimthatmakesuseofhisknowledgeforthehonourofGod,andthegoodofmankind,andtheiredification,moreshallbegiven,butfromhimthathathnot,shallbetakenawayeventhatwhichhehath,and yet really and cordially hath not, because he hath no use of it.Therefore hemay by inquiry findmore darkness, because his old lightshall ratherbeputout.Doyounot all know that ye shouldbridle yourtongues,thatitisagreatpointofthatChristianvictoryovertheworldtotame and danton(433) that undantonedwild beast, to quench that firebrandofhell?Doyenotallknowthatweshouldbeswifttohear,slowtospeak, and slow to wrath? And as the apostle Paul speaks on anothersubject, “Doth not even nature itself teach youwhen you have but onetongue,andtwoears,thatyeshouldhearmuch,andspeaklittle?”Arenotour ears open, and our tongue enclosed and shut up, to teach us to bemore ready to hear than to speak? Now I say, till Christians learn topractise these things that arewithout all controversy, youmaymake ityouraccountnevertowantcontroversy,andnevertogetclearness.Fortowhatpurposeshouldmorelightberevealed,whenthatwhichisrevealedistonopurpose?

Butitisinvaintothinktoreformthetongue,tillyouhavetheheartfirstreformed.Theysaythebellyhathnoears.Trulythetongueisalltongue,and has no ears to take an admonition or instruction.Wemust, then,withtheapostle,retire intotheheart,andabate fromtheabundance ofthesuperfluityandnaughtinessthatiswithin;andthereforeourapostledescends to the cure of pride, envy and strife in the heart, that arefountains of all that pestiferous flood which flows out of every man’smouth. “Is thereanywisemanamongyou?”&c.And indeed this is theorderly proceeding both of nature and grace. Nature begins within toprobeamongthesuperfluousandnoisomehumourswhichaboundinthebody,anddesolatethemembers,anddothnotthinkitsufficienttoapplyexternalplasters.Gracemustbeginwithintoo,topurgetheheart,foroutoftheabundanceof theheart themouth speaks, theeye looks, and thefeetwalk.Iftherebenodestroyerinthemembersoroutwardman,itisnot the preserving of rules and cautions thatwill suffice to restrain, toabate,or to cure, but thediseasemust be rippedup to thebottom, thecausefoundwithin,asourapostledothhere.Hence,sayshe,proceedallthese feverish distempers among you, your hot and passionate words,yourevil speakings and reproachings, your contentions andwars aboutmatters either civil or religious. Whence are all these? From a vainpersuasionofwisdom, froma foolish imaginationofsomeexcellency inyourselves, and some inward affection to be accounted something ofamongmen.“Whoisawiseman,”&c.Youwouldbeaccountedwise,andsoyoudoaccountyourselves,andthisbegetsstrifeandenvyintheheart,and predisposeth the mind to strife and contention with others. Andthereforehetakesthemaskoff,bydecipheringtheverynatureofsuchawisdom;heembowelsthatpretendedwisdominreligionandgivesit itsown name, and because things are best known, and most livelilycomprehendedintheiroppositionandcomparisonwithoneanother,heshowswhereintruewisdomandreligionconsist,andsetstheoneagainsttheother,thatthedeformityoftheoneandthebeautyoftheothermayappear.Weshallthenspeakawordofthisthatissupposed,andthenofthatwhichisexpressed,thedescriptionsoftruewisdom,andpretendedwisdom.Iconceivethisinterrogation,“Isthereawisemanamongyou?”importschieflythesetwooneis,—thatitisthenaturaldiseaseofallmento esteem themselves something, and desire to be esteemed such byothers; another is,—that the misapprehension of that wherein true

wisdom and excellency doth especially consist, is the ground of manymiscarriagesintheseekingorventingofthat.

Itwas an ancient remark, that “vainmanwould bewise, thoughhe bebornlikeawildass’scolt.”Emptymaniswiseinhisowneyes,andwouldbesoinothermen’stoo.Hehathnorealitynorsolidity,butisliketheselight thingswhich thewindcarriesaway,or thewatersbearabove,andtosseshitherandthither,yetheapprehendssomesolidandrealworthinhimself,andwouldimposethatapprehensionuponothers.Andtrulythisisadrunkennessofmind,whichmakesamanlightandvain,tostaggerto and fro. It is a giddiness of spirit, that makes him inconstant andreeling,butinsensibleofit.Thoughhebebornasstupidandvoidofanyrealwisdomandexcellency,asawildass’scolt,yethehaththismadnessandfollysuperaddedtoallthatnaturalstupidity,thatheseemstobewiseand understanding, and truly it was amore ancient disease than Job’sdays. We may trace the steps of its antiquity to be from the verybeginning,and thereweshall find the trueoriginalof it.Whatwas it, Iprayyou,didcasttheangelsoutofheaven,downtothelowesthell,tobereservedinchainsforeverlastingdarkness?Idonotconceivewhattheirnaturessoabstractedfromallsensuallustscouldbecapableof,butthisspiritualdarknessandmadnessofselfconceit,andanambitiousaspiringafter more wisdom, whence did flow that malcontent and envioushumour,inmaligningthehappinessofman.AndthiswasthepoisonthatSatan, the chief of these angels, did drop into man’s nature, bytemptations and suggestions of an imaginary wisdom and happiness,“Youshallbeasgodsknowinggoodandevil.”Andtrulythispoisonissostrongandpestilent, thathavingonceentered into thebody, it spreadsthroughall themembers, it infectsall theposteritythatwereinAdam’sloins. Being once distilled into the lump, it diffuses itself through thewhole, such a strange contagion is it. That wretched aim at a higherwisdom,haththrownusalldownintothisbrutishandstupidcondition,tobelikewildassescolts.Yetthisfalseandfondimaginationofwisdomandexcellenceremainswithinus,whichissomuchthenearermadness,thatnow there isnoapparentground left for sucha fairly.(434)And ifoneofacubit’sheightshouldimaginehimselfastallasamountain,andaccordinglylabourtostretchouthimself,wewouldseeknoothersignofmadness.Trulythismalignantandpoisonablehumourissosubtilethatit

hathinsinuateditselfintoallthepartsandpowersofthesoul,andstealsinwithoutobservation intoallour thoughts,purposes,affections,ways,andcourses.Itisofsoinfectiousandpestiferousanature,thatitdefilesallthatisintheman,andallthatcomesoutoftheman.

Theapostlespeaksofcovetousness,thatit“istherootofallevil.”TrulyIthinkthatcomprehendsmanyinordinateaffectionsinit.Now,bothselfloveandearthlovearisefromsomefalseimaginationofthatwhichisnot.Whether it be an imagination of some excellency in ourselves, or someworthintheseworldlyandearthlythings,manfirstmakesagodofit,andthenworships it. Therefore covetousness is called idolatry, self idolatryandearthidolatry.Wefirstattributesomedivinitytoourselveslikethesepeople (Isa. xliv. 17) to their idols. We then fall down and worshipourselves,butwedonotconsiderinourheart,thatwearebutdust.Andthenweascribe somedivinity to theperishing thingsof theworld,andthen worship them, but do not consider that they are earthly andperishingvanities.Thuswefeeduponashes,adeceivedhearthathturnedusaside,andwecannotdeliverourownsouls,bydiscoveringtheliethatisinourrighthand.Wefeedpartlyontheelementoftheair,byseekingthatofothersthatwehaveofourselves,andpartlyupontheelementoftheearth,bytheloveofthisworld.Andthesetwodegeneratedevils,aretherootofallevils,selfestimation,andcreatureaffection.

Ithinkthisapostleinthisoneword“Isthereanywisemanamongyou,oranyendowedwithknowledge”andthatword,“glorynot,”strikesat theroot of all the forementioned and aftermentioned evils. Fromwhence Isaydoth thatpromptitudeandbensal(435) to speak, that slownessanddifficulty to hear, that readiness and inclination to pride, (reproved,James i. 19, 20) proceed? Is it not froman overweening conceit of ourownwisdom,thatwearesoswifttospeak,andsoslowtohear,andthatwewouldteachothersandyetbetaughtofnone?Wearesomuchinlovewith our own apprehensions, that we imagine they shall find as muchesteemandaffectionamongmen,andsobeinglikebarrelsfullofliquor,in our own conceit, we are like to burst if we vent not, and are asincapableoftakingfromothersasofretainingwhatiswithin.ThewordofGodwasafireinJeremiah’sheartthatwouldhaveconsumedhim,ifhehadnotgivenitvent.Trulyselfloveisafirethatmustventonewayor

other,oritwouldburnupallwithinbydispleasure,andthenitistheoverapprehension of some excellency in ourselves, which so disposes us toanger,thatmakesuscombustiblematter,likethespiritofgunpowder,fortheleastsparkofinjuryoroffence,willsetallinaflame.Itiscertainlythefond imagination of some great worth in ourselves, that is the veryimmediate predisposition to the apprehension of an injury. Humilitycannot be affronted, it is hard to persuade of an injury.Why?Becausethere is no excellency tobehurt orwronged.ThereforeChrist conjoinsthese, “meek and lowly in heart,” (Matth. xi. 29,) lays poverty of spiritdownasthefoundationofmeekness,Matth.v.3-5.Whenceisitthatweacceptofmen’spersonsbyjudgingaccordingtotheoutwardappearance,and are so ready to displease our brethren, especially these who areinferior to us in body, ormind, or estate? Is it not from this root, selfadmiration?Thismakesuselevateourselvesaboveothers,andtointrudeourselves among these who are chiefest in account. Whence doth ourunmercifulness and rigidity towards other men proceed, but from thisfountain,thatweallowsomuchlicenceandindulgencetoourselves,thatwecanhavenonetospareforothers,andthatwedonotconsiderthatweourselves stand inneedofmoremercy fromGod, and cannot endureamixtureofjudgmentinit?Thereforewehavejudgmenttootherswithoutmercy,Jamesii.13.Andisnotthisselfpleasinghumourthefountainofthat contentious plea after the pre-eminence, and censorious liberty ofjudging others, and usurping authority over them? James iii. 1, “Mybrethren, be not ye many masters.” Truly this is the root of allcontentions and strifes. It is this which rents all human and Christiansociety.Thisloosesallthepinsofconcordandunity.Thissetsallbytheears, andmakes all thewheels reel throughother.The conceit of someworth beyond others, and the imagination of some pre-eminence overthem,eveninthebestcreatures—hebest,andhebest,thatistheplea,hegreatest,andhegreatest, that is thecontroversy.Asbladderspuffedupwith wind, they cannot be kept in little room, but every one pressesanother,butifthewindwereout,theywouldcompactinlessroom,andcomplybettertogether.Theapostleimpliesthis,whenheputseverymaninmindofhisownfailing,“inmanythingsweoffendall,”andifthiswereconsidered, itwould abate our security, and cool our heat and fervour,andmoderateourrigourtowardsothers.Therewouldnotbesuchstrifeabout places of power and trust, if we were not swelled in our own

apprehensionstosomeeminency.Andisnotthistheveryfountainwhichsendsoutallthesebitterstreamsofthetongue,theseevilspeakingsoneof another, these sharp and immoderate censures of our neighbours?Trulythisisit,everymanaccountshimselftobewiserandmorereligiousthanhisbrother,tohavemoreknowledge,andsohecannotendureanydifferenceinopinion,tohavemoreholiness,andsohecannotbearanyinfirmity in practice. But the way to help this, would be to humbleourselves before God, James iv. 10. Lowliness and meekness are thegroundstonesoftheseChristianvirtueswhichpreserveChristiansociety,Eph.iv.2,3.Andisnotthis,Iprayyou,thefoundationofwars,strifes,contentions, and jealousies? “From whence come wars and fightingsamong you?” Is it not from these imperious lusts which war in ourmembers?Only frompride cometh contention, Prov. xiii. 10. The headspringofallenvy,also issuesout frompride, and thisdivides, inmanystreamsandwaters,allourcoursesandways,withputrifiedandpestilentcorruptions.Whileeverymanhaththisopinionofhimself,allisdoneinstrife,nocondescendence,nosubmissiononetoanother,Phil.ii.3.Whileallmakethemselvesthecentre,itcannototherwisehappen,butdesigns,courses, thoughts, andways,must interfere and jar among themselves.Self-seekingputsallbytheears,asyouseechildrenamongthemselves,ifanapplebecasttothem.Anybaitoradvantageofthetimesyokestheminthatchildishcontention,whoshallhaveit?Allcome,strive,andfightaboutit,anditisbutafewcanhaveit,andthesethatgetitcannotkeepitlong. Others will catch it from them. Now what vain things are these,which can neither be gotten, nor kept, but by strife?Oh thatwe couldseek better things, which may be both sought and kept, withoutemulationorstrife!

Now the other thing is, that themisapprehension of that wherein trueexcellenceconsistsisthegroundofmanyevils.“Whoisawiseman?”&c.Youallaffectthetitle,andyeseekthething,asyesuppose.Butalas!yemistakethatwhereinitconsists.Trulythereisinallmen(eversincewetastedofthetreeofknowledgeofgoodandevil)astrangeinnatedesireofknowledge,andaffectationofwisdom,anddesireofexcellence.Butsincethefirstendeavourinparadisesucceededill,therehathnothinggonewellsince. We weary ourselves to catch vanities, shadows, and lies. “Howlong,O ye sonsofmen,will ye love vanity, and followafter lies?”That

divinely taught prophet couldnot but pity the children ofmen.And asPaul speaks to the Athenians of another purpose, “Him whom yeignorantly worship, we show unto you,” so he declares unto men thatwhich they ignorantly and vainly seek elsewhere. This I assure youconsistsinthis,thatyeshowoutofagoodconversationyourworkswithmeeknessandwisdom.

Allourmischiefproceeds fromthis, thatwemisapprehendandmistakethatwhichwewouldgladlyhave.Andsooncebeing in thewrongway,thatcannotleadtoourpurposedend,thefasterwerun,thefartherwegofromit.Themorewemoveinaffectionanddiligence,thelessweindeedpromove in reality to the attainingwhatwe seek.Howgreatly havewefallen! Imight instance this inmany things,but I shallbecontentwiththese two. There is a desire in all men after happiness, but there is afundamental error in the imagination supposing it to consist in theenjoymentoftemporalpleasure,honour,advantage,orthesatisfactionofour own natural inclinations. Now this leads all mankind to a pursuitafterthesethings.Buthowbaseascentisit?Andhowvainapursuitisit?For the faster theymove in thatway, the further theyare fromallsolidandtruecontentment.Again,inallgodlymen,thereissomethingofthisrectified,andtheysupposereligiontobetheonlytruewisdom,andthiswisdomtheonlytruehappiness.Butoftentimesthereareevenmistakesin that too. As many of the world call sweet bitter, and bitter sweet,becauseofthevitiatedandcorruptedpalate;sothegodly,beinginsomemeasuredistempered,call thatwhich isnotsosweetsweetest,andthatwhich is not so bitter, bitterest. They change the value of things, andmisplacethemoutof thatorder inwhichGodhathset them.Onegreatmistakeisthis.Weimposeagreatdealofweightandmomentuponthesethings in religion, which are but the hay and stubble, or pins in thebuilding,andweesteemlessthatwhereinthefoundationandsubstanceoftruereligionconsists.Wehaveanover-apprehensionofaprofession,andanundervaluingthoughtofpractice.Weoverstretchsomepointsofknowledge,andtruthoftheleastvalue;(436)andhavelessvalueforthefundamentalstatutesofthegospel,faithandlove,mercyandjudgment.ThisourSaviourreprovedinthePharisees.“Iwillhavemercy(saysGod)andnotsacrifice.”Aceremonyofopinioninsomeparticularsofthetimehathmorenecessitywithusthanthepracticeoftruegodliness:andthis

istherootofthemostpartofthesevainjanglings,strifesofwords,andperverse disputings of men, whereof cometh envy, strife, malice, evilsurmisings,andnoedificationinfaithandlove,whichweresofrequentintheprimitivetimes,andsooftenhammereddownbyPaul.Thisisit,amisapprehension of the value of them. Fancy imposes a worth andnecessity upon them. But Paul doth always oppose unto them truegodliness(1Tim.vi.3,chap. iv.7),andprescribesthatasthecure, thattrue godliness in practice of what we know, and charity towards ourbrethren,maybebiggerinourapprehension,andhigherinouraffection.Would ye then know,my brethren, wherein true religion consists, andwherein genuine Christianity stands? It is in showing out of a goodconversation,ourworkswithmeeknessandwisdom.Ireduceittothesetwowords,injoiningpracticetoknowledge,andmeeknesstoboth;andthis makes our religion to shine before men, and glorify our heavenlyFather.

Wherein then do ye think this mystery of wisdom which the gospelrevealsconsists?NotintheprofoundandabstractedspeculationsofGod,orthesecretsofnature,—aworkaboutwhich learnedmenhave rackedtheir inventions, and beaten their brains to no other purpose, than thediscoveryof thegreatnessofman’s ignorance.Itdothnotconsist inthesoundingofthedepthsofdivinity,andloosingalltheseperplexingknotsof questions, and doubts, which are moved upon the scripture, in allwhichmenreallybewraytheirownignoranceandmisery.“TheworldbywisdomknewnotGod.”Livingright isthefirstpointoftruewisdom.Itcosts many men great expenses to learn to know their own folly, tobecome fools, that theymaybecomewise, 1Cor. iii. 18.ManbecameafoolbyseekingtobecomewiserthanGodmadehim;andthat isall theresultofourendeavoursafterwisdomsince,Rom. i.22.Buthere is thegreatinstructionofChristianity,tobringmandownlowfromtheheightofpresumptionandself-estimation,andmakehimseehimselfjustasheisbynature,afool,andawildass’scolt.Nebuchadnezzarhadmuchadotolearnthislesson.Itcosthimsomeyearsbrutalitytolearntoknowhisbrutishness, and when that was known his understanding returned tohim.

Nowthisisthefirstandhardestpointofwisdom.Whenitisoncelearned

and imprinted on the heart, Owhat a docility is in themind tomore!Whatreadinesstoreceivewhatfollows!Itmakesamanaweanedchild,alittle simple child, tractable and flexible as Christ would have all hisdisciples.Amanthusemptiedandvacuatedofself-conceit,theselinesofnaturalpridebeingblottedout,thesoulisasatabularasa,“anunwrittentable,”toreceiveanyimpressionofthelawofGodthathepleasestoputon it; and thenhiswordsareall “plain tohim thatunderstandeth, andright to them that find knowledge,” Prov. viii. 9. Then I say it is notdifficulttounderstandandtoprovewhatisthegoodandacceptablewillof God, Rom. xii. 2; Eph. v. 10-17. It is not up unto heaven, that thoushouldestsay,whoshallascendtobringitdown?Neitherisitfardowninthe depth, that thou shouldest say, who shall descend and bring it upfrom hence? But it is near thee, “in thymouth, and in thy heart,” &c.Rom.x.6,7,8.“Hehathshowedthee,Oman,whatisgood,andwhatisrequiredofthee,buttodojustly,tolovemercy,andtowalkhumblywiththyGod,”Micah vi. 8. There is the plain sign ofChristianwisdom, theabridgmentofallthatistaughtintheschoolofChrist.Hereisthecourseof moral philosophy, “The grace of God hath appeared, to teach us todenyungodliness,andworldlylusts,andtolivesoberly,righteously,andgodly in this world.” And when the scholar is brought along by thesedegrees,heisatlengthlaureated(437)inthatgreatdayofourSaviour’sappearance.Thenhehaththedegreeofgloryandimmortalityconferreduponhim.Heisacandidateofimmortalityandfelicity,Tit.ii.12,13.

WeareintheChristianschoollikemanyscholarswholabourtoknowsomany things, that indeed they know nothing well; as the stomach thatdevours much meat, but digests little, and turns it not into food andaliment,incorporatesitnotintothebody.Wecatchatmanygreatpointsof truth,andwereallydrink innoneof them;we letnonesink into theheart, and turn into affection andpractice.This is the granddiseaseofthe time, a study to knowmany things, and no study to love what weknow,orpractiseanything.TheChristianworldisallinaflame,andthechurch is rent asunder by the eager pursuit and prosecution of somepointsoftruth,andthisistheclamourofallmen,whowillshowusourlight?Whowilldiscoversomenewthinguntous?Butinthemeantimewe do not prove the unquestionable acceptable will of our God; like afastidioussqueamish stomach, that loatheswhat it receives, andalways

longsforsomethingelse.Thustheevilisventedhere.Whoisawiseman,do ye think? Not he who knows many things, who hath still a will tocontroversy,whohath attained some further light thanothers of them;nothe,brethren,buthethatshowsoutofagoodconversation,hisworkswithmeeknessofwisdom,hethatprovesandpractisethaswellasknows,thegoodwillofGod. “Forherebydoweknow thatweknowhim, ifwekeephis commandments.He that saith, I knowhim,andkeepsnothiscommands, is a liar, and the truth is not in him,” 1 John ii. 3, 4. Thisprovesthatknowledgeisnotinthehead,butintheheart,andthatit isnotcaptivatedandshutupinthemind,butthatamanisdeliveredupasacaptivetothetruth,Rom.vi.16.

Allmen complain of the want of light and knowledge, though perhapsnonethinktheyhavemuch.ButisthewillofGodsodarkandintricate?Isitsohardtounderstand?Trulyitisplain,“Hehathshowedtheewhatisgood,”hehathshowedtheewhattodo;butthatthouneglectesttodo,andthereforemenknownotwhattodofurther.Doyenotallknowthatyeshouldwalksoberly,righteously,andpiously,andhumbleyourselvestowalkwithGod,andin lowlinessofmindeachshouldesteemanotherbetterthanhimself?Ye should forbearand forgiveoneanother,asGodforChrist’s sake hath forgiven you. Ye should not seek great things foryourselves,especiallywhenGodispluckingupwhathehathplanted,andcastingdownwhatwasbuilt.Yeshouldmindyourcountryabovemore,andliveassojournershere.Arenotthesewordsofwisdomallplainandobvioustothemeanestcapacity?Now,mybeloved,withwhatfacecanyeseekmore knowledge of God, or inquire for more light into his mind,whenyoudonotprovethatknownandperfectwillofhis?Whenyoudonotoccupyyourpresenttalent,whydoyeseekmore?“Tohimthathathshall be given.” Truly it is the man that fears and obeys as far as isrevealed,towhomGodshowshissecret,andteachesthewayheshouldchoose,Psal.xxv.12.Iknownotareadierwaytoberesolvedindoubtfulthings,thantostudyobedienceinthesethingsthatarebeyondalldoubt.Towalkinthelightreceived,isthehighwaytomorelight.ButwhathopeisthereofanymorelightfromtheLord,whenourwaysandcourses,anddispositionsandpractices,eveninourendeavoursaftermoreknowledge,cannot endure the light of that shining will of God, that is alreadyrevealed? In ordering our conversation, we catch at the shadow of our

pointsoftruth,andlosethesubstancethatwasinourhands, lowliness,meekness, charity, long suffering, sobriety of mind and actions, andheavenlymindedness. All these substantial we let go, that wemay gethold of some empty unedifying notions.We put out our candle that isalreadyenlightened,thatis,theknowledgeofgoodconversationthatwemayseekmore light,andthat is thewaytofinddarknessanddelusion.Becausetheyreceivednotthetruthinlove,thattheymightbesaved,Godgavethemuptostrongdelusionsandthebeliefoflies,2Thess.ii.10,11.Thereisthegroundofdelusions,truthreceived,butnotlovedorobeyed,manythingsknown,butthestampandsealnot impressedontheheartweexpressintheconversation.ThereforeGodisprovokedtoputoutthatuseless light of truth and deliver that man captive to delusions, whowould not deliver his soul a captive to truth. And is not thisrighteousness,thathewhodetainedtheknowntruthinunrighteousnessof affection and conversation, be himself detained and incarcerated bystrongdelusionsofmindandimagination?

Asagoodconversationandgoodworksshouldbe joinedtoknowledge,andmeeknessmustbetheornamentofboth,thismeeknessofwisdomisthegreatlessonthatthewisdomoftheFathercamedowntoteachman.“Learnofme,forIammeek.”AndtrulythemeeknessofthatsubstantialwisdomofGodJesusChrist,istheexactpatternandcopy,andthemostpowerfulmotiveandconstrainttothiskindnessofChristianwisdom.OurSaviour did not cry nor lift up his voice in the streets. He made littlenoise,norcriedwithpomp,hewasnotrigorous,norrigiduponsinners.Though he was oppressed and afflicted yet he opened not his mouth,being reviledhe revilednot again, being cursed,heblessed.Though hecouldhavelegionsofangelsathiscommand,yethewouldshowratheranexample of patience andmeekness to his followers, than overcome hisenemies.Ifmanyofus,whopretend tobehisdisciples,had thewinds,rains,heavens,andelementsatourcommandment,Ifearwewouldhaveburned up the world. We would presently have called for fire fromheaven,todevourallwhomweconceivedenemies tohim,orourselves,andthatunderthenotionofzeal.Zealitisindeed,butsuchasisspokenofinthenextverse.“Ifyehavebitterenvying(thewordisbitterzeal)inyourhearts,glorynot,nor lieagainstthetruth.”Christ’szealwassweetzeal. Itmightwell consumeoreathimupwithin,but itdidnotdevour

otherswithout.“Thezealof thyhouse(sayshe)hatheatenmeup.”Butour zeal is like theBabylonian furnace, thatburnt and consumed thesethatwent to throwthepiouschildren into it.Atthefirstapproaching itgetswithoutthechimney,anddevoursallaroundit.If themeeknessorgentleness of a personwho received the greatest injuries that ever anyreceived, and to whom the greatest indignities were done, and whoendured the greatest contradiction of sinners, if his calm composedtemper do not soften our spirits,mitigate our sharpness, and allay ourbitterness, I know not what can do it. I do not think but if any manconsidered how much long suffering God exercises towards him, howgentle and patient he is, after somany provocations, how Jesus Christdoth still forgive infinite numbers of infinitewrongs done to his grace,how slow he is to wrath, and easy to be entreated, surely such a manwouldabatemuchofhisseveritytowardsothers,hewouldpursuepeacewithallmen,andesteemlittleofwrongsdoneuntohim,andnot thinkthemworthyof remembrance,hewouldnotbe easilyprovoked,buthewouldbeeasilypacified.Inaword,hecouldnotbutexercisesomethingof that gentleness andmeekness in forbearing and forgiving, as Christalso forgavehimand truly there isnoornamentofaman like thatofameekandquietspirit,1Pet.iii.4.Itisbothcomelyandprecious,itisofgreatpriceinGod’ssight.Itisaspiritallcomposedandsettled,allpeaceandharmonywithin.Itisliketheheavens inaclearday,allsereneandbeautiful,whereasanunmeekspiritisforthemostpartlikethetroubledsea,tossedwithtempests,winds,anddashedwithrains,evenatthebest,it is but troubledwith itself.When there is no external provocation, ithath an inward unrest in its bosom, and casts out mire and dirt.Meeknessissobeseemingeveryman,thatitisevenhumanityitself.Itisthe very nature of aman restored, and these brutish, wild and savagedispositionsputoff.Meekness isamaninthetrue likenessofGod.Butpassion,andtheevilswhichaccompanyit,isamanmetamorphosedandtransformed into the nature of a beast, and that of awild beast too. Ithathbeenalwaysreckonedthatangerisnothingdifferentfrommadness,butinthecontinuanceofit.Itisashortmadness.Butwhatiswantinginthecontinuanceismadeupinthefrequency.Whenspiritsareinclinedtoit, there isahabitual furyandmadness in such spirits. It isnowonderthen, these are conjoined, meekness and wisdom, for truly they areinseparable.Meeknessdwellsinthebosomofwisdom.Itisnothingelse

butwisdom,reason,andreligionrulingallwithin,andcomposingallthedistemperedlustsandaffections,butangerrestsinthebosomsoffools,itcannot get rest but in a fool’s bosom, for where it enters, wisdom andreasonmust go out, Eccles. vii. 9. “A fool’s wrath is presently known,”Prov. xii. 16. For if there were so much true and solid wisdom as toexaminethematterfirst,andtoconsiderbeforewesufferourselvestobeprovoked,wewouldcertainlyquenchanger in thevery first smokingofanapprehensionofawrong.Wewouldimmediatelycastitout,forthereis nothing somuch blinds and dimmeth the eye of our understanding,andwhenthisgrossvapourrisesoutofthedunghillofourlusts,nothingsomuchuncoversour shameandnakedness. “Aprudentmancoverethshame,”buthastinessandbitternesstakesthegarmentoffourinfirmity,and exposes us tomockery and contempt, Prov. xii. 16. There is not agreater evidence of a strong solid spirit, than this, to be able to governthis unruly passion, whereas it is taken far otherwise. Meekness isconstrued by some to be simplicity and weakness, and many imaginesomegreatnessandheightofspiritinthehotternatures,buttrulyitisfarotherwise.“Forhethatisslowtoanger,isbetterthanthemighty,andhethat ruleth his own spirit, than he that takes a city.” Wrath is animpotencyandweakness.Ithathnostrengthinit,butsuchasyewouldfindinmadmen.Butthis istruemagnanimity,toovercomethyself,and“overcomeevilwithgood.”

As there is nothing which is a greater evidence of wisdom, so there isnothingabetterhelptotruewisdomthanthis.Forameekspiritislikeaclearrunningfountain,thatyeseethebottomof,butapassionatespiritislikeatroubledfountain,theshadowoftruthcannotbeseeninit.Aglassthatispureandcleanly,renderstheimagelively,butif itbebesmearedwithdust,youcanseenothing,soisacomposedmildspiritapttodiscernthetruthwithoutprejudice.AndindeeditisthemeekwhomGodengagesto teach his ways, Psal. xxv. 8, 9. He that receives with meekness theingrafted word, is in the readiest capacity to receive more. When thesuperfluity of naughtiness is cast out, and all the faculties of the soulcomposed toquietnessand calmness, thenhis voicewill bestbeheard,andhimself readiest to receive it.Ouraffectionkeepsacontinualhurrywithin the tumultuous noise of our disordered lusts, that are alwaysraging and controlling the voice of God, so that we cannot hear his

teaching.Apassionatetemperofspiritisveryindocile.Therearesomanyloud soundsofprejudiceswithin, that the truth cannotbeheard.But ameekspirithathallquietnessandsilence,asCorneliusandhishousehadwaitingforthemindoftheLord.Andsuchhedelightstoconversewithmost,andrevealmostunto,foritgetsreadiestentertainment.Letmetellyou,belovedintheLord,youdisobligetheLord(ifImayspeakso)andhinderhim to revealanymoreofhismind toyou,yedisengagehim toteachyouhiswayinthosedarkanduntroddenpaths,becauseyedonotstudy thismeekness in thewisdomandknowledgeyehavealready,norhismeeknessandmoderationinseekingfurtherknowledge.Anditisnowonder he be provoked by it, to choose your delusions, because it iscertainly these graces of meekness, charity, patience, gentleness, longsuffering,humblenessofmind,andsuchlike,whichgoalwaysinachaintogether.Theseareanornamentofgraceuponthehead,andacrownofglory,andthatchainabouttheneck,Solomonmentions,Prov.iv.9.Nowwhenyoucastoffyourcrownofglory,yournoblestornament,yourchainof dignity, should he give such precious pearls to swine? When youtrample under foot the greater commandments of mercy, judgment,sobriety, humility, meekness, and charity, should he reveal lessercommandments, or discover his will in lesser matters? Consider themanner of expression here, “Let him show forth out of a goodconversation,”&c.Trulyitisgoodworkswithmeeknessofwisdom,itisagoodconversation,witha trueprofession, that shows forthaChristian,and showshimmost beforemen. “Let your light (saysChrist) so shinebeforemen.”WhatistheshiningbeautyofChristianlight?Itistheworksof piety, charity, equity, and sobriety. These glorify the Father, andbeautifyallhischildren.Youmayeasilyconceivewhatthatis,thatchieflycommends religion to the ignorant world. Is it not the meekness ofChristian wisdom? Is it not this harmless simplicity, that divine-likecandour, that shines in every true Christian? Will rigidity, severity,passion, blood, violence, persecution, and such like, ever conciliate theheartsofmen?Havesuchpersonsanybeauty,anylightinthem,exceptascorchingconsuminglight?ThelightofagoodChristianislikethelightofthesun,ofasweet,gentle,andrefreshingnature,conveyinginfluencetoall,doinggoodtothehouseholdoffaith.Peterwilltellyouwhatthatis,thatwillmostengagetheheartsoftheworld,toareverendesteemoftruereligion, 1 Pet. ii. 12. It is a conversation honest, and void of offence,

giving to every one their own due, honouring all men, loving thebrotherhood,notusingour liberty foracloakofmaliciousness,andnotoverstretchingit,totheloosingofothernaturalorcivilbands.Whenmensee Christianity making us do that really and cheerfully, which evennature itself teacheth all to do that makes the light of it shining andbeautiful.Arenotthesehighermysteriesoffaith,thansomeconceive?Itisnototherpointsoftruthandprofession,thatareeitherabovenaturalreason, or seem something opposite to it, that can engage naturalbeholders,andfar lesstheprosecutionofatemporalworldly interestofthepeopleofGod,tothedestructionofallopposite to it,at least to thediminishingofallothermen’sgainandadvantage, theengrossingofallearthlyprivilegesintothehandsofsaints.Thatissuchathingthatneverenteredintotheheartoftheshininglightsoftheprimitivetimes.Ohowdoththestreamoftheirexhortationsruncrosstothisnotion!Iamsurethereisnothinginitsownnature,suchastumblingblocktotheworldorrepresentsreligion so odious and abominable to othermen, aswhen itstands in the way, and intercepts all these natural immunities orprivilegesof life,orestate.Thismakesnaturalmentohate it,evenatadistance,andbecomeirreconcilableenemiesuntoit.Sinceitwillnotletthemlivebyit,theyareengagednottoletitlivebythem.Iwishindeedall the places of power and trust in every nation, were in the hands ofgodlymen, not somuch for the interest of the godly as for the publicinterest,becausemenfearingGod,andhatingcovetousness,canonlyrulejustlyandcomfortably.But tomonopolizeallpowerandtrust tosuchaparticular judgment and way (as it is now given out) is truly, I think,inhumanandunchristian.Thesedeservenotpowerandtrustwhowouldseek it, and engross it wholly to themselves.(438) But there is anotherthingwhichsavoursgreatlyoftheflesh,atleastofthatspiritwhichChristreprovedinhisdisciples,totakeawaymen’slives,liberty,andlivelihoodgivenby theirCreator,uponevery footofoppositionandenmity toourwayandinterest.Isthistoloveourenemies,blessingthemthatcurseus,or praying for them that despitefully use us, or persecute us? Let usremember we are Christians, and this is the rule of Christianity, thatstops even themouth of adversaries.But some still find an evasion forthis.TheywillsaytheyareGod’senemies,andnotmyparticularenemiesonly. But I pray you were not the enemies of Christians in these daysmoreproperlyenemiestoChristthannow?Fortheyhadnothingthento

persecute them for, but the very profession of that name. And truly Iconfess in our days we make more particular enemies, by particularinjuries and disobligements, than either our profession or practice ofreligion make. But to put it out of all doubt, we learn that they arepersecutors,anddoallmannerofevilagainstus,forChrist’snamesake.IhavesaidthisbecauseIknownothingthatmoredarkenethandobscuresreligionnorsuchworldlyandtemporalinterests,soeagerlypursued,andnothingmakes itmore to shine amongmen, than a good conversationwithmeeknessofwisdom.

SermonV.

Jamesiii.14.—“Butifyehavebitterenvying,”&c.

ThecunningofSatan,andthedeceitfulnessofourownhearts,aresuchthatwhenagrossertemptationwillnotprevailwithconscienceinsomemeasureenlightened,thentheytransformthemselvesintoangelsoflight,anddealmoresubtilelywithus.AndthereisnogreatersubtiltyofSatan,nornostrongerselfdeceit,thanthis,topalliateandcoverviceswiththeshadow of virtue, and to present corruptions under the similitude ofgraces. It is commonunto all temptations to sin, tohave ahookundertheirbait,tobemaskedoverwithsomepleasureoradvantageorcredit.But when such earthly and carnal pretences do not insinuate stronglyuntoabelievingheartthathasdiscoveredthevanityofallthatwhichisintheworld,sodarenotventureuponsinforallthepleasureswhichattendit, thenhewindsabout and tarries and changeshis likenessunto light,conscience, andduty, presentsmanyworks of darkness and corruptionunderthenotionofdutyandhonesty,accordingashefindsthetemperofa man’s spirit to be. I can give no instance more pregnant, and evencommon, than this which is given here, viz., contentions and strivingsamong brethren, bitter envying, maligning and censuring one another,whichareverymanifestworksoftheflesh,andworksofdarkness,fitterfor thenight than the day, and for the time of ignorance, nor the timeaftertheclear lighthathshined.NowifSatanwereabouttopersuadeachurch or a Christian of this, how do ye think he would go about it?Wouldhepresentsomecarnaladvantagetobegainedby it,somemoreprofitorprefermentfromit?Maybethatmightbeverytakingwithsomemoreunconscientiousselfseekingspirits,andIfearitbetoomuchtaken

withmany.Butsure itwillnot relishwitheveryman. Itwillnot enticehimthathaththefearofGod,andtheloveofJesusstirringwithinhim.Therefore he must seek about, and find some false prophet, that maycome out in the name of the Lord, and disguise himself, and by suchmeanshewilldoit.Letapointoftruthorconsciencecomeindebate,letanotionof religion,andone faroff froman interest inChristbe in thebusiness, and then he can take advantage to make a man overreachhimself init.Hewillpresentthetruthasathingofsogreatweightandconsequence,thathemustcontendforit,andemptyallhiswitandpowerandpartsforit.Thisgoodintentionbeingestablished,heraisesupmen’spassions under a notion of zeal, and these be promoved under thatpretenceforsuchanend.Whatsoevermeanmaybesought,profitableforthat end, all is chosenand followedwithout discretion or knowledge ofwhat is good or evil. It is apprehended that the good principle ofconscience,ofduty,andthegoodintention,mayjustifyall.AndbythatmeanshehathpersuadedthechurchesofChrist,andtheChristianworld,untomore rigidity, severity, cruelty, strife, contention, blood, violence,andsuchworksofdarkness,thanreadilyhavebeenfoundinthetimesofignorance.IsChristendomafieldofblood,ratherthananyotherpartoftheworld?TrulythisisthereproachofChristianity.Bythis,God’snameisdailyblasphemed.Hereourapostlesetshimself tounmaskthisangelof light, and to decipher him in his own proper nature and notion.Hetakes off the vizard of religion and wisdom, and lets you see the veryimageofhellunderit.“Butifyehavebitterenvyingandstrife,glorynot.”Yegloryasifyehadthetruth,yougloryinyourzealforit,youboastthatyearethewisemen,thereligiousmen,andsoyoutakelibertyupontheaccountofenvy,tomalign,despise,andcontendwithothers.Glorynot,ifyoucherishsuchstrifesandcontentions,tothebreachofChristianpeaceandconcord.Youare liarsagainst the truth,whichyouprofess.Donotthink these proceed from true zeal, nay, nay, it is but bitter envy, andbitterzeal.Donotflatteryourselveswithanapprehensionofwisdom,orknowledge,orreligion.Thatiswisdomindeed,butmarkofwhatnature.Itisearthy,sensual,anddevilish.Andindeed,thatisafoolishwisdom,tosaynoworseofit.

Yousee,then,whatneedwehaveoftheexhortationoftheapostle(Eph.vi. 11), “Put on thewhole armour ofGod, that yemaybe able to stand

againstthewilesofthedevil.”Trulywemaystandagainsthisdarts,andviolentopenthrustsatourconscience;whenwe,(439)beingignorantofhisdevices,andnotacquaintedwithhisdepths(2Cor.ii.11,Rev.ii.24)willnotbeabletostandagainsthisways.Forwehaveagreatandsubtilepartytowrestlewith,principalitiesandpowers,andspiritualwickednessin high places, or heavenly things (as some render the word). Heexercises much wickedness, spiritual invisible wickedness in heavenlyandreligiousthings,inwhichitishardtowrestle,unlesswebeendowedwith faith, knowledge, and righteousness, and shod with the gospel ofpeace,thepeaceablegospelreducingourspiritstoapeaceabletemper.Iconceivethereisnothingtheworldhathbeenmoreabusedwith,thanthenotion of zeal, justice, and such like, and there is nothing wherein aChristianismorereadytodeceivehimselfthanthis.ThereforeIconceivetheHolyGhosthasundeceivedusinthis,andhathofpurposeusedthewordzealasofteninabadsenseasinagoodone,andusuallychoosestoexpress envy andmaliceby it, thoughanotherwordmight suit aswell,andbemoreproper.Soherebitterzeal,ζηλοςφρενος,isreckonedamongtheworksoftheflesh,Gal.v.20.Andweareexhortedtowalkhonestlyasin the day, not in strife and envy, or zeal. And therefore the apostlerebukes sharply the Corinthians: “Are ye not carnal, andwalk asmen,whereasthereisamongyouenvying,orzeal,andstrife,”1Cor.iii.3.Zealis a vehemency of affection in any earnest pursuit, or opposition of athing,andtomakeitgood,itmustnotonlybefixeduponacommendableandgoodobject,butmustrunintherightchannel,betweenthebanksofmoderation, charity, and sobriety. If it overflows these, certainly thatexcessproceedsnotsimplyandpurelyfromtheloveofGod,orthetruth,but from some latent corruption or lust in our members, which takesoccasiontoswellupwithit.IfindinscripturethetruezealofGodhathmuchselfdenialinit.Itisnotexercisedsomuchconcerningaman’sownmatters,asconcerningthemattersthatarepurelyandmerelyconcerningGod’sglory. It is themost flexible,condescending,andforbearingthinginthosethingsthatrelatetoourselvesandourowninterests.ThusMosesis commended as the meekest man, when Aaron and Miriam raiseseditionagainsthim,Num.xii.3.Hehadnotaffectionstobecommovedupon that account.Buthowmuch is he stirred andprovokedupon theapprehensionofthemanifestdishonourofGod,bythepeople’sidolatry?Howmanyarelionsintheirowncause,andinGod’sassimpleandblunt

as lambs?Andhowmuchwill our spirits be commovedwhen our owninterest lies in the business, and hath some conjunction with God’sinterest,butiftheseareparted,ourfervourabates,andourheatcools?Ilay down this, then, as the fundamental principle of true zeal, it is likecharitythatseekethnotitsownthings.

Buttomakethenatureofitclear,Igiveyouthreecharactersofit,verity,charity and impartiality. I say it hath truth in it, a good thing for theobject,andknowledgeofthatgoodthinginthesubject,fortheprincipleofit:“Itisgoodtobezealouslyaffectedalwaysinagoodthing,”Gal.iv.18. Zeal is an evil thing, hath something of the impatient and restlessnatureof thedevil in it.There isnothingweshouldbemoredeliberateandcircumspectin,thanwhattoemployorbestowouraffectionsupon.Weshouldhaveacertainpersuasionof theunquestionablegoodnessofthatwhichweareardentandvehementtoobtain,else themoreardourand vehemency, themore wickedness is in it. The Jews had a zeal forGod,butnotaccordingtoknowledge,andthat isablindimpetuousselfwill.Forifamantakearaceathisfullspeedinthedark,hecannotbutcatch a fall.(440)The eager andhotpursuits ofmenare foundeduponsomegrossmisapprehensions.

Secondly,Theremustnotonlybeagoodnesssupposedintheobject,butsomecorrespondencebetweentheworthandweightofthatgoodnessandthe measure of our desires and affections, else there wants thatconformitybetweenthesoulandtruthwhichmakesatruezealofGod.Imean this, the soul’smost vehementdesires shouldbe employedaboutthechiefestgood,andourzealmoveinrelationtothingsunquestionablygood,andnotaboutthingsofsmallmoment,oroflittleedification.Thisistheapostolicrule,thatnotonlyweconsiderthattherebesometruthinthething,butthatweespeciallytakenotice,iftherebesomuchtruthandgoodness as requires such a measure of vehemency and affection.Therefore in lesser things we should have lesser commotion, and ingreater things greater, suitable to them. Otherwise the Pharisees whoexercisedtheirzealabout trifles,andneglected theweightiermattersofthe law, (Matt.xxiii. 23.)wouldnothavebeen reprovedbyChrist.AndindeedthisisthezealtowhichweareredeemedbyChrist.Tit.ii.14.Beyezealousofgoodworks,ofworksthatareunquestionablygood,suchas

piety, equity, and sobriety. There is nothingmore incongruous than tostrainatagnatandswallowacamel,tospendthevitalspiritsuponthingsof small concernment to our own or others’ edification, and to havenothingtospare for theweightiermattersof truegodliness. It isas ifamanshouldstrikeafeatherortheairwithallhismight:Hemustneedswrest his arms. Even so, to strike with the spiritual sword of ouraffections,with such vehemency, at the lighter and emptiermatters ofreligion,cannotchoosebuttodisjointthespirit,andputitoutofcourse,as there is a falsehood in that zeal that is so vehement about a lightmatter,thoughithavesomegoodinit.Forthereisnosuitableproportionbetween the worth of the thing and the vehemency of the spirit.Imaginationactsinboth.Intheoneitsupposesagoodness,anditfollowsit, and in theother, it imposesanecessity andaworth farbeyond thatwhichreallyis,andsoraisesupthespirittothatheightofnecessityandworththathathnobeingbutinaman’simagination.Ithinkthereisnoparticularthattheapostledothsomuchcaveat.ForIfindin1Tim.i.4hetakesoffsuchendlessmattersthatministerquestioningratherthangodlyedifying,andgivesusabettersubjecttoemployourzealupon,ver5,thegreatendandsumofallreligion,lovetoGodandman,proceedingfromapureheart,agoodconscience,andfaithunfeigned,fromwhichwemustneedsswerve,whenweturnasidetosuchemptyandvainjanglings,ver6. For trulywe have but narrow and limited spirits, and itmust needsfollow, when we give them very much to one thing, that they cannotattendanotherthingseriously,asChristdeclares,(Matt.vi.24.)“nomancanservetwomasters,”&c.AndthereforethereismuchneedofChristianwisdomtosingleoutandchoose themostproperandnecessaryobject.For asmuch aswe give other things that have not somuch connexionwiththat,wetakefromitasmuch;andtheapostlecounselsus,(1Tim.iv.7.) rather to exercise ourselves unto true godliness, and to the mostsubstantialthingsinit,ratherthanvainthings,andoppositionofscience,chapvi.3-5,20.Thereheopposes thewholesomewordsofChrist, andthedoctrinethatisaccordingtogodliness,untoquestions,andstrifesofwords, whereof comes envy, railings, evil-surmisings, and perversedisputingsofmenofcorruptminds.Andit isveryobservablethathe ispressingthedutiesofbelievingservantstowardstheirmasters,whetherbelievers or infidels, that the name ofGod be not blasphemed, nor thegospel evil spoken of. For there is nothing so much exposes it to

misconstruction,aswhenitisstretchedandabuseduntotheprejudiceofnaturalandcivilduties,anddoubtlesstherewouldbemanydoubtsandquestions about it in these days, some contending for worldly pre-eminence over the Pagans, and some for the levelling of all Christians.But,sayshe,“Ifanymanteachotherwise,”orcontendaboutthis,“heisproud, knowing nothing,” &c. He hath forsaken the substance of truegodliness, which consists in good works shining before men, anddisabusesthenotionofChristian libertytothedishonourofChrist,andhathsupposedgain,aworldlycarnalinterestofthegodly,tobepiety,andsopursues that fancyofhisown.Herenews this in theSecondEpistle,(chap.ii.14-16.)showingthatthesestrifesaboutwords,albeittheyseemtobeupongroundsofconscienceatthebeginning,yettheyincreaseuntomoreungodliness,ver.23.AnduntoTitushegivesthesamechargeverysolemnly,(Tit.iii.8,9.)“Iwillthatthouaffirmconstantly,thattheywhobelieve in God should be careful to maintain good works. But avoidfoolishandunlearnedquestions,”&c.For“this isa faithfulsaying.”Butagain,

Thirdly,Zealmusthave charitywith it, and this all the scriptures citedprove.Itmustbesotemperedwithlove,thatitventsnottothebreachofChristianpeaceandconcord.Charityenviethnot,orisnotzealous.Whenzealwantscharity,itisnotzealbutenvy.Andhenceitisthattherearesofrequentandferventexhortationstoavoidsuchquestionsasmaygenderstrifes,andcontentions,andmalice.Nowcertainlytherewassometruthin them, and something of conscience also in them. Yet he dissuadesentirelytheprosecutionofthemtotherigour,asmenareapttodo,butwillsusrathertohavefaithinourselves.AndtrulyIthinkthequestionsthatdidthenengenderstrifes,andrentthechurch,wereasmuchifnotmoremomentous nor themost part of these about which we bite anddevour one another,—the questions of the law, the circumcision, andeating of things sacrificed to idols, of things indifferent, lawful, or notlawful.Yetall thesehewouldhavesubordinateduntothehigherendofthe commandment, charity, 1 Tim. i. 4, 5. And when he exhorts theCorinthianstobezealousforspiritualgifts,hewouldyethavethemexcelinthesethingswhichedify thechurch,1Cor.xiv.1-12.“Covetearnestlythebestgifts,”sayshe,andyetheshowsthemamoreexcellentway,andthat is charity, (1 Cor. xiii. 1.) to do all these things for the good and

edification of the church, rather than of our ownopinion, 1Cor. xii. 3;chap.xiv. 12. I findwhere thewordzeal is taken inabadsense ithaththeseworksofdarknessattendingit,wrath,strife,malice,&c.Gal.v.20;1Cor.iii.3;Rom.xiii.13.Itisaccompaniedwithsuchahellishcrowdofnoisomelusts.Letmeaddadifferentialcharacterofit.Itisuncharitable,contentious, and malicious. It can do nothing, condescend to nothing,andisconversantaboutnothing,butwhatpleasesourownhumour,forthepeaceandunityofthechurch.Itisaself-willedimpetuousthing,likeatorrentthatcarriesalldownbefore it.Buttrulyrightzealrunscalmlyand constantlywithin thebanks; itwill rather consume its ownbowelswithinwithgrief,thandevourotherswithout.