CharityandItsFruits

byJonathanEdwards

TableofContents

1.AllTrueGraceintheHeartSummedupinCharity,orLove2.CharityorLove,MoreExcellentThanExtraordinaryGiftsoftheSpirit3.AllThatCanbeDoneorSufferedinVainWithoutCharity,orLove4.CharityMeekinBearingEvilandInjuries5.CharityCheerfulandFreeinDoingGood6.TheSpiritofCharitytheOppositeofanEnviousSpirit7.TheSpiritofCharityanHumbleSpirit8.TheSpiritofCharitytheOppositeofaSelfishSpirit9.TheSpiritofCharitytheOppositeofanAngryorWrathfulSpirit10.TheSpiritofCharitytheOppositeofaCensoriousSpirit11.AllTrueGraceintheHeartTendstoHolyPracticeintheLife12.CharityWillingtoUndergoAllSufferingsforChrist13.AlltheChristianGracesConnectedandMutuallyDependent14.Charity,orTrueGrace,NottobeOverthrownbyOpposition15.TheHolySpiritForevertobeCommunicatedtotheSaints,inCharity,orLove16.Heaven,AWorldofLove

AllTrueGraceintheHeartSummedupinCharity,orLove

1 Corinthians 13:1-3, "Though I speak with the tongues ofmen and of

angels,andhavenotcharity,Iambecomeascountingbrass,oratinklingcymbal And though I have the gift of prophecy, and understand allmysteries,andallknowledge;andthoughIhaveallfaith,sothatIcouldremove mountains, and have not charity, I am nothing. And though Ibestowallmygoods to feed thepoor, and though Igivemybody tobeburned,andhavenotcharity,itprofitethmenothing."

INthesewordsweobserveFirst,thatsomethingisspokenofasofspecialimportance, and as peculiarly essential inChristians,which the apostlecallsCHARITY.Andthischarity,wefind,isabundantlyinsistedonintheNewTestamentbyChristandhisapostles,-moreinsistedon,indeed,thananyothervirtue.

But,then,theword"charity,"asusedintheNewTestament,isofmuchmore extensive signification than as it is used generally in commondiscourse.Whatpersonsveryoftenmeanby"charity,"intheirordinaryconversation,isadispositiontohopeandthinkthebestofothers,andtoput a good construction on theirwords and behaviour; and sometimesthewordisusedforadispositiontogivetothepoor.Butthesethingsareonly certainparticularbranches, or fruits of that great virtueof charitywhich issomuch insistedonthroughout theNewTestament.Thewordproperlysignifiesorthatdispositionoraffectionwherebyoneisdeartoanother; and the original (agape) which is here translated "charity,"mightbetterhavebeenrendered"love,"forthatistheproperEnglishofit:sothatbycharity,intheNewTestament,ismeanttheverysamethingasChristianlove;andthoughitbemorefrequentlyusedforlovetomen,yetsometimesitisusedtosignifynotonlylovetomen,butlovetoGod.So it is manifestly used by the apostle in this Epistle, as he explainshimself in chapter viii. 1- " knowledgepuffethup, but charity edifieth,"&c. Here the comparison is between knowledge and charity and thepreferenceisgiventocharity,becauseknowledgepuffethup,butcharityedifieth.Andthen,inthenesttwoverses,itismoreparticularlyexplainedhowknowledgeusuallypuffsup,andwhycharityedifieth;sothatwhatiscalledcharity inthe firstverse, iscalled lovingGodinthethird, for theverysamething isevidentlyspokenof in the twoplaces.Anddoubtlessthe apostlemeans the same thing by charity in this thirteenth chapter,thathedoesintheeighth;forheisherecomparingthesametwothings

togetherthathewasthere,viz.knowledgeandcharity."ThoughIhaveallknowledge,andhavenotcharity,Iamnothingandagain,"charityneverfaileth,butknowledge,itshallvanishaway."Sothatbycharityhere,WearedoubtlesstounderstandChristianloveinitsfullextent,andwhetheritbeexercisedtowardsGodorourfellowcreatures.

And this charity is here spoken of as thatwhich is, in a distinguishingmanner,thegreatandessentialthing:whichwillappearmorefullywhenweobserve,

Secondly,whatthingsarementionedasbeinginvainwithoutit,viz.themostexcellentthingsthateverbelongtonaturalmen;themostexcellentprivileges,andthemostexcellentperformances.First,themostexcellentprivileges, such as preaching with tongues, the gift of prophecy,understanding all mysteries, faith to remove mountains, &c.; andsecondly,themostexcellentperformances,suchasgivingallone'sgoodsto feed the poor, and the body to be burned, &c. Greater things thanthese,nonaturalmaneverhadordid,andtheyarethekindofthingsinwhichmen are exceedingly prone to trust; and yet the apostle declaresthat if we have them all, and have not charity, we are nothing. Thedoctrinetaught,then,isthis:

THAT ALL THE VIRTUE THAT IS SAVING, AND THATDISTINGUISHES TRUE CHRISTIANS FROM OTHERS, IS SUMMEDUP IN CHRISTIAN LOVE. This appears from the words of the text,becausesomanyotherthingsarementionedthatnaturalmenmayhave,andthethingsmentionedareofthehighestkinditispossibletheyshouldhave, both of privilege and performance, and yet it is said they availnothing without this; whereas, if any of themwere saving, they wouldavailsomethingwithoutit.

Andby the apostle'smentioning somany and sohigh things, and thensaying of them all, that they profited nothing without charity, wemayjustlyconclude,thatthereisnothingatallthatavailsanythingwithoutit.Let aman have what he will, and do what he will, it signifies nothingwithoutcharity;whichsurelyimpliesthatcharityisthegreatthing,andthateverythingwhichhasnotcharityinsomewaycontainedorimpliedin it, isnothing,and that this charity is the lifeandsoulofall religion,

without which all things that wear the name of virtues are empty andvain.

Inspeakingtothisdoctrine,Iwouldfirstnoticethenatureofthisdivinelove,andthenshewthetruthofthedoctrinerespectingit.And

I.IwouldspeakofthenatureofatrulyChristianlove.Andhere1wouldobserve,

1.ThatalltrueChristianloveisoneandthesameinit'sprinciple.Itmaybevarious in its formsandobjects,andmaybeexercisedeither towardGod or men, but it is the same principle in the heart that is thefoundationofeveryexerciseofatrulyChristianlove,whatevermaybeitsobject. It is notwith theholy love in theheart of theChristian, as it iswith the loveof othermen.Their love towarddifferentobjects,maybefrom different principles and motives, and with different views; but atruly Christian love is different from this. It is one as to its principle,whatevertheobjectaboutwhichitisexercised;itisfromthesamespringorfountainintheheart,thoughitmayflowoutindifferentchannelsanddiverse directions, and therefore it is all fitly comprehended in the onenameofcharity,as inthetext.ThatthisChristianloveisone,whateverthe objects toward which it may flow forth, appears by the followingthings:-

First, It is all from the sameSpirit influencing theheart. It is from thebreathingofthesameSpiritthattrueChristianlovearises,bothtowardGodandman.TheSpiritofGodisaSpiritoflove,andwhentheformerentersthesoul,lovealsoenterswithit.Godislove,andhethathasGoddwelling in him by his Spirit, will have love dwelling in him also. ThenatureoftheHolySpiritislove;anditisbycommunicating

himself, inhisownnature,tothesaints,thattheirheartsarefilledwithdivinecharity.Hencewe findthat thesaintsarepartakersof thedivinenature,andChristianloveiscalledthe"loveoftheSpirit"(Rom.xv.30),and"loveintheSpirit,,(Coli.8),andtheverybowelsofloveandmercyseemtosignifythesamethingwiththefellowshipoftheSpirit(Phil.ii.1).ItisthatSpirit,too,thatinfuseslovetoGod(Rom.v.5);anditisbytheindwellingofthatSpirit, thatthesoulabides in lovetoGodandman(1

Johniii.23,24;andiv.12,13).And,

Second,Christianlove,bothtoGodandman,iswroughtintheheartbythesameworkoftheSpirit.TherearenottwoworksoftheSpiritofGod,onetoinfuseaspiritoflovetoGod,andtileothertoinfuseaspiritoflovetomen;but inproducingone, theSpiritproducestheotheralso.Intheworkofconversion,theHolySpiritrenewstheheartbygivingitadivinetemper (Eph. iv. 23); and it is one and the same divine temper thuswroughtintheheart,thatflowsoutinlovebothtoGodandman.And,

Third,WhenGodandmanarelovedwithatrulyChristianlove,theyarebothlovedfromthesamemotives.WhenGodislovedaright,heislovedforhisexcellency,andthebeautyofhisnature,especiallytheholinessofhisnature; and it is from the samemotive that the saints are loved forholiness" sake. And all things that are lovedwith a truly holy love, areloved from the same respect to God. Love to God is the foundation ofgraciouslovetomen;andmenareloved,eitherbecausetheyareinsomerespect likeGod, in thepossessionofhisnatureandspiritual image,orbecauseoftherelationtheystandintohimashischildrenorcreaturesasthosewhoareblessedofhim,ortowhomhismercyisofferedred,orinsome other way from regard to him. Only remarking, that thoughChristianlovebeoneinitsprinciple,yetitisdistinguishedandvariouslydenominatedintwoways,withrespecttoitsobjects,andthekindsofitsexercise;as,forexample,itsdegrees,&c.Inowproceed,

I . To shew the truth of the doctrine, that all virtue that is saving, ordistinguishingoftrueChristians,issummedupinChristianlove.And,

1.Wemayarguethisfromwhatreasonteachesofthenatureoflove.Andifwedulyconsideritsnature,twothingswillappear-

First,Thatlovewilldisposetoallproperact'ofrespecttobothGodandman.Thisisevident,becauseatruerespecttoeitherGodormanconsulsin love. If a man sincerely loves God it will dispose him to render allproperrespect tohim;andmenneednoother incitement tosheweachotheralltherespectthatisdue,thanlove.LovetoGodwilldisposeamantohonourhim, toworshipandadorehim,andheartily toacknowledgehisgreatnessandgloryanddominion.Andsoitwilldisposetoallactsof

obedience toGod; for theservant that loveshismaster,andthesubjectthat loves his sovereign, will be disposed to proper subjection andobedience. Love will dispose the Christian to behave toward God, as achildtoafather;amiddifficulties,toresorttohimforhelp,andputallhistrustinhim;justasitisnaturalforus,incaseofneedoraffliction,togotoonethatweloveforpityandhelp.Itwillleadus,too,togivecredittohisword,andtoputconfidenceinhim;forwearenotapttosuspecttheveracityofthosewehaveentirefriendshipfor.ItwilldisposeustopraiseGod for the mercies we receive from him, just as we are disposed togratitude foranykindnesswereceive fromour{allowmenthatwe love.Love,again,willdisposeourheartstosubmissiontothewillofGod,forwearemorewillingthatthewillofthoseweloveshouldbedone,thanofothers.Wenaturallydesirethatthoseweloveshouldbesuited,andthatweshouldbeagreeabletothem;andtrueaffectionandlovetoGodwilldispose the heart to acknowledgeGod's right to govern, and that he isworthy to do it, and so will dispose to submission. Love to God willdispose us to walk humbly with him, for he that loves God will bedisposed toacknowledge thevastdistancebetweenGodandhimself. Itwillbeagreeabletosuchanone,toexaltGod,andsethimonhighaboveall, and to lie low before him. A true Christian delights to have Godexaltedonhisownabasement,becauseheloveshim.HeiswillingtoownthatGodisworthyofthis,andit iswithdelightthathecastshimself inthedustbeforetheMostHigh,fromhissincerelovetohim.

Andsoadueconsiderationofthenatureoflovewillshewthatitdisposesmentoalldutiestowardstheirneighbours.Ifmenhaveasincerelovetotheirneighbours,itwilldisposethemtoallactsofjusticetowardsthoseneighbours-for real love and friendship alwaysdisposeus to give thosewe love their due, and never to wrong them (Rom. xiii. 10)-" Loveworkethno ill tohisneighbor."Andthesame lovewilldispose to truthtoward neighbours, and will tend to prevent all lying and fraud anddeceit.Menarenotdisposedtoexercisefraudandtreacherytowardthosethey love; for thus to treatmen is to treat them like enemies, but lovedestroys enmity. Thus the apostlemakes use of the oneness that thereought to be amongChristians, as an argument to induce them to truthbetweenman andman (Eph. iv. 25). Lovewill dispose towalk humblyamongstmen;forarealandtruelovewillinclineustohighthoughtsof

others, and to think thembetter than ourselves. Itwill disposemen tohonouroneanother,forallarenaturallyinclinedtothinkhighlyofthosethey love, and to give them honour; so that by love are fulfilled thoseprecepts,1Pet.xi.17-"Honourallmen,',andPhil.ii.3"Letnothingbedonethroughstrifeorvainglory,butinlowlinessofmindleteachesteemother better than themselves." Lovewill dispose to contentment in thesphere inwhichGodhathplacedUS,without. coveting any things thatourneighborpossesses,orenvyinghimonaccountofanygoodthingthathehas.Itwilldisposementomeeknessandgentlenessintheircarriagetowardtheirneighbours,andnottotreatthemwithpassionorviolenceorheatofspirit,butwithmoderationandcalmnessandkindness.Itwillcheckandrestraineverythinglikeabitterspirit;forlovehasnobitternessinit,butisagentleandsweetdispositionandaffectionofthesoul.Itwillpreventbroilsandquarrels,andwilldisposementopeaceableness,andto forgive injurious treatment received from others; as it is said inProverbsx.12,"Hatredstirrethupstrifes,butlovecoverethallsins."

Lovewilldisposementoallactsofmercytowardtheirneighbourswhentheyareunderanyafflictionorcalamity,forwearenaturallydisposedtopitythosethatwelove,whentheyareafflicted.Itwilldisposementogivetothepoor, tobearoneanother'sburdens,andtoweepwiththosethatweep,aswellastorejoicewiththosethatdorejoice.Itwilldisposementothedutiestheyowetooneanotherintheirseveralplacesandrelations.Itwilldisposeapeople toall theduties theyoweto their rulers,andtogivethemallthathonourandsubjectionwhicharetheirdue.Anditwilldisposerulerstorulethepeopleoverwhomtheyareset,justly,seriously,andfaithfully,seekingtheirgood,andnotanybyendsoftheirown.Itwilldisposeapeopletoallproperdutytotheirministers,tohearkentotheircounsels and instructions, and to submit to them in the house ofGod,and to support and sympathize with and pray for them, as those thatwatch for their souls; and it will dispose ministers faithfully andceaselessly to seek the good of the souls of their people, watching forthem as those that must give account. Love e will dispose to suitablecarriage between superiors and inferiors: it will ill dispose children tohonour their parents, and servants to be obedient to theirmasters, notwitheyeservice,butinsinglenessofheart;anditwilldisposemasterstoexercisegentlenessandgoodnesstowardtheirservants.

Thuslovewoulddisposetoallduties,bothtowardGodandtowardman.Andifitwillthusdisposetoallduties,thenitfollows,thatitistheroot,and spring, and, as it were, a comprehension of all virtues. It is aprinciple which, if it be implanted in the heart, is alone sufficient toproduce all good practice; and every right disposition toward God andmanissummedupinit,andcomesfromit,asthefruitfromtiletree,orthestreamfromthefountain.

Second,Reason teaches thatwhateverperformancesor seemingvirtuestherearewithoutlove,areunsoundandhypocritical.Iftherebenoloveinwhatmendo,then

there isno true respect toGodormen in their conduct;and if so, thencertainlythereisnosincerity.Religionisnothingwithoutproperrespectto God. The very notion of religion among mankind is, that it is thecreature'sexerciseandexpressionofsuchrespecttowardtheCreator.Butiftherebenotruerespectorlove,thenallthatiscalledreligionisbutaseeingshow,andthereisnorealreligioninit,butitisunrealandvain.Thus,ifaman'sfaithbeofsuchasortthatthereisnotruerespecttoGodinit,reasonteachesthatitmustbeinvain;foriftherebenolovetoGodinit,therecar.henotruerespecttohimFromthisitappears,thatloveisalways contained in a true and living faith, and that it is its true andproper life and soul, without which, faith is as dead as the e body iswithoutitssoul;andthatitisthatwhichespeciallydistinguishesalivingfaith from every other: but of thismore particularly hereafter.Withoutlove toGod,again, therecanbenotruehonour tohim.Aman isneverhearty in thehonourhe seems to render to anotherwhomhedoesnotlove;sothatalltheseeminghonourorworshipthatiseverpaidwithoutlove,isbuthypocritical.Andsoreasonteaches,thatthereisnosincerityin theobedience that isperformedwithout love; for if therebeno love,nothing that at is done can be spontaneous and free, but all must beforced.Sowithoutlove,therecanbenoheartysubmissiontothewillofGod,andtherecanbenorealandcordialtrustandconfidenceinhim.Hethat does not love God will not trust him: he never will, with trueacquiescenceofsoul,casthimselfintothehandsofGod,orintothearmsofhismercy.

And so, whatever good carriage there may be in men toward their

neighbours,yetreasonteachesthatitisallunacceptableandinvain,ifatthe same time there be no real respect in the heart toward thoseneighbours;iftheoutwardconductisnotpromptedbyinwardlove.Andfrom these two things taken together, viz. that love is of such a naturethatitwillproduceallvirtues,anddisposetoalldutiestoGodandmen,and that without it there can be no sincere virtue, and no duty at allproperly performed, the truth of the doctrine follows-that all true anddistinguishingChristianvirtueandgracemaybesummedupinlove.

2.TheScripturesteachusthatloveisthesumofallthatiscontainedinthe law of God, and of all the duties required in his word. This theScriptures teach of the law in general, and of each table of the law inparticular.

First,TheScripturesteachthisofthelawandwordofGodingeneral.Bythe law, in theScriptures, is sometimesmeant thewholeof thewrittenwordofGod,asinJohnx.34-"Isitnotwritteninyourlaw,Isaid,Yearegods?"Andsometimes,bytilelaw,ismeantthefivebooksofMoses,asinActsxxiv.14,whereitisnamedwiththedistinctionofthe"law"andthe " prophets." And sometimes, by the law, is meant the tencommandments,ascontainingthesumofallthedutyofmankind,andallthatisrequiredasofuniversalandperpetualobligation.Butwhetherwetake the law as signifying only the ten commandments, or as includingthewholewrittenwordofGod,theScripturesteachusthatthesumofallthat is required in it is love. Thus, when by the law is meant the tencommandments, it issaid, inRom.xiii.8,"Hethat lovethanotherhathfulfilled the law;" and therefore several of the commandments arerehearsed,anditisadded,inthetenthverse'that"love"(whichleadsustoobey themall) "is the fulfillingof the law."Now,unless lovewas theSum of what the law requires, the law could not be wholly fulfilled inlove;foralawisfulfilledonlybyobediencetothesumorwholeofwhatitcontains and enjoins. So the same apostle again declares (1 Tim. i. 5),"Nowtheendofthecommandmentischarityoutofapureheart,andofagoodconscience,andoffaithunfeigned,"&c.Orifwetakethelawinayetmoreextensive sense, as thewholewrittenwordofGod, theScripturesstill teachus,that loveisthesumofallrequiredinit.InMatt.xxii.40,Christteaches,thatonthetwopreceptsoflovingGodwithalltheheart,

andourneighbourasourselves,hangallthelawandtheprophets,i.e.allthe written word of God; for what was then called the law and theprophets,wasthewholewrittenwordofGodthatwasthenextant.And,

Second,TheScriptures teach thesame thingofeach tableof the law inparticular.Thecommand,"ThoushaltlovetheLordthyGodwithallthyheart,', is declared by Christ (Matt. xxii. 38) to be the sum of the firsttableofthelaw,orthefirstgreatcommandment;andinthenextverse,tolove our neighbour as ourself, is declared to be the sum of the secondtable;asitisalsoinRom.xiii.9,wherethepreceptsofthesecondtableofthelawareparticularlyspecified:anditisthenadded,"Andiftherebeany other commandment, it is briefly comprehended in this saying,namely,Thoushalt lovethyneighbourasthyself."And60inGal.v.14-"Forallthelawisfulfilledinoneword,eveninthis,Thoushaltlovethyneighbourasthyself."AndthesameseemstobestatedinJames

ii. 8, '`If ye fulfill the royal law, according to the Scripture sure, Thoushaltlovethyneighbourasthyself,yedowell."HenceloveappearstobethesumofallthevirtueanddutythatGodrequiresofus,andthereforemust undoubtedly be themost essential thing-the sumof all the virtuethatisessentialanddistinguishinginrealChristianity.Thatwhichisthesumofallduty,mustbethesumofallrealvirtue.

3.Thetruthofthedoctrine'asshewnbytheScriptureappearsfromthis,thattheapostleteachesus(Gal.v.6)that"faithworksby love."AtrulyChristianfaithisthatwhichproducesgoodworks;butallthegoodworkswhich it produces are by love. By this, two things are evident to thepresentpurpose:-

First,Thattruelove28aningredientintrueandlivingfaith,andiswhatis most essential and distinguishing in it. Love is no ingredient in amerelyspeculative faith,but it is the lifeandsoulofapractical faith.Atrulypractical or saving faith, is light andheat together, or rather lightandlove,whilethatwhichisonlyaspeculativefaith,isonlylightwithoutheat; and, in that it wants spiritual heat or divine love, is in vain, andgood for nothing. A speculative faith consists only in the ascent of theunderstanding;butinasavingfaiththereisalsotheconsentoftheheart;andthatfaithwhichisonlyoftheformerkind,isnobetterthanthefaith

ofdevils,fortheyhavefaithsofarasitcanexistwithoutlove,believingwhiletheytremble.Now,thetruespiritualconsentoftheheartcannotbedistinguished from the love of the heart. He whose heart consents toChristasaSaviour,hastruelovetohimassuch.FortheheartsincerelytoconsenttothewayofsalvationbyChrist,cannotbedistinguishedfromlovingthatwayofsalvation,andrestinginit.Thereisanactofchoiceorelectionintruesavingfaith,wherebythesoulchoosesChristitsSaviourand portion, and accepts of and embraces him as such; but, as wasobserved before, an election or choice whereby it so chooses God andChrist, is an act of love-the lore of a soul embracinghimas its dearestfriendandportion.FaithisadutythatGodrequiresofeveryone.Wearecommandedtobelieve,andunbeliefisasinforbiddenbyGod.Faithisaduty required in the first table of the law, and in the first commandofthat table; and therefore it will follow, that it is comprehended in thegreat commandment, " Thou shalt love the Lord thy God with all thyheart,',&c.andsoitwillfollowthatloveisthemostessentialthinginatruefaith.Thatloveistheverylifeandspiritofatruefaith,isespeciallyevidentfromacomparisonofthisdeclarationoftheapostle,that"faithworksbylove,"andthelastverseofthesecondchapteroftheepistleofJames,whichdeclares, that " as thebodywithout the spirit is dead, sofaithwithoutworksisdeadalso."Theworkingactive,andactingnatureofanything,isthelifeofit;andthatwhichmakesuscallathingalive,is,thatweobserveanactivenatureinit.Thisactive,workingnatureinman,isthespiritwhichhehaswithinhim.Andashisbodywithoutthisspiritisdead,sofaithwithoutworksisdeadalso.Andifwewouldknowwhattheworkingactive thing in true faith is, theapostle tellsus inGalv.6,"Faith worketh by love." So that it is love which is the active workingspiritinalltruefaith.Thisisitsverysoul,withoutwhichit;isdeadas,inanotherform,hetellsinthetext,sayingthatfaith,withoutcharityorloveisnothing, though itbe tosuchadegree that it canremovemountains.And when he says, in the seventh verse of the context, that charity "believethallthings,andhopethallthings,"heprobablyreferstothegreatvirtuesofbelievingandhopinginthetruthandgraceofGod,towhichhecomparescharityinotherpartsofthechapter,andparticularlyinthelastverse,"Nowabidethfaith,hope,charity,,'&c.Forintheseventhversehegives the preference to charity or love, before the other virtues of faithand hope, because it includes them; for he says, "charity believeth all

things,andhopethallthings;"sothatthisseemstobehismeaning,andnotmerely,asitisvulgarlyunderstood,thatcharitybelievethandhopeththebestwithregardtoourneighbours.Thatajustifyingfaith,asamostdistinguishing mark of Christianity, is comprehended in the greatcommandoflovingGod,appearsalso,veryplainly,fromwhatChristsaystotheJews(Johnv.4043,&c.)

Second,It is furthermanifest fromthisdeclarationof theapostle" thatfaithworksbylove,"thatallChristianexercisesoftheheart,andwordsofthe life, are from love; for we are abundantly taught in the NewTestamentthatallChristianholinessbeginswithfaithinJesusChrist.AllChristianobedienceis,intheScripturescalledtheobedienceoffaith;asinRom.xvi.26, thegospel issaid tobe"madeknowntoallnations forthe obedience of faith " The obedience here spoken of is doubtless thesamewiththatspokenofintheeighteenthverseoftheprecedingchapter,wherePaulspeaksofmaking"theGentilesobedientbywordanddeed."AndinGal.ii.20,hetellsus,"thelifewhichInowdiveintheflesh,IlivebythefaithoftheSonofGod,'&c.;andweareoftentoldthatChristians,sofarastheyareChristians,'`livebyfaith;"whichisequivalenttosayingthatallgraciousandholyexercisesandvirtuesofthespirituallifearebyfaith. But how does faith work these things ? Why, in this place inGalatians, it is expressly said, that itworkswhatsoever it doesworkbylove. Fromwhich the truth of the doctrine follows, viz. that all that issaving and distinguishing in Christianity does radically consist, and issummarilycomprehended,inlove.

In the application of this subject, we may use it in the way ofselfexamination,instruction,andexhortation.And,

1. In view of it let us examine ourselves, and see if we have the spiritwhich it enjoins. From love to God springs love to man, as says theapostle(1Johnv.1)WhosoeverbelieveththatJesusistheChristisbornofGod:andeveryonethatlovethhimthatbegat,lovethhimalsothatisbegottenofhim."HavewethislovetoallwhoarethechildrenofGod?ThislovealsoleadsthosewhopossessittorejoiceinGod,andtoworshipandmagnifyhim.Heavenismadeupofsuch(Rev.xv.24)"AndIsawasit were a sea of glassmingled with fire; and them that had gotten thevictoryovertheleast,andoverhisimage,andoverhismark,andoverthe

numberofhisname,standontheseaofglass,havingtheharpsofGod.AndtheysingthesongofMosestheservantofGod,andthesongoftheLamb, saying,Great andmarvelous are thyworks,LordGodAlmighty;justandtruearethyways,thouKingofsaints.Whoshallnotfearthee,OLord,andglorifythyname?forthouonlyartholy: forallnationsshallcomeandworshipbeforethee;forthyjudgmentsaremademanifest."

DowethusdelightinGod,andrejoiceinlisworship,andinmagnifyinghis holy name ? This love also leads those who possess it, sincerely todesire,andearnestlytoendeavourtodogoodtotheirfellowmen(1Johniii.1619)"HerebyperceivewetheloveofGod,becausehelaiddownhislifeforus:andweoughttolaydownourlivesforthebrethren.Butwhosohaththisworld'sgood,andseethhisbrotherhaveneed,andshuttethuphisbowelsofcompassionfromhim,howdwelleththeloveofGodinhim?Mylittlechildren,letusnotloveinword,neitherintongue;butindeedand in truth. And hereby we know that we are of the truth, and shallassureourheartsbeforehim."Isthisspirit,whichdweltinJesusChrist,tile spirit that reigns in our hearts, and is seen in our daily life ? Thesubjectmay,also,beofuse,

2.Inthewayofinstruction.And,

First,ThisdoctrineshewsuswhatistherightChristianspiritWhenthedisciples,ontheirwaytoJerusalem,desiredChristtocalldownfirefromheaven to consume theSamaritanswhowouldnot receivehim,he toldthem(Lukeix.55),bywayofrebuke,"Yeknownotwhatmannerofspiritye are of;', bywhichwe are to understand, not that they did not knowtheirownhearts,butthattheydidnotknowandtrulyfeelwhatkindofspirit was proper and becoming to their character and spirit as hisprofesseddisciples, andbecoming that evangelical dispensation that hehad come to establish, andunderwhich theywerenow living. Itmightindeed be, and doubtless was true, that inmany respects they did notknowtheirownhearts.ButwhatChristherereferredtowas,notthewantofselfknowledgeingeneral,buttheparticularspirittheyhadmanifestedindesiringhimcalldown fire,&c., -adesirewhichshowednotsomuchthattheydidnotknowwhattheirownheartsordispositionswere,asthattheydidnotseemtoknowwhatkindofspiritandtemperwaspropertotheChristiandispensationthatwashenceforthtobeestablished,andto

theChristiancharacterofwhichtheyweretobeexamples.TheyshowedtheirignoranceofthetruenatureofChrist'skingdom;thatitwastobeakingdom of love and peace; and that they did not know but that arevengeful spiritWAS a proper spirit for themas his disciples: and forthisitisthatherebukesthem.

Anddoubtless therearemanynowadays,greatly toberebuked for this,thatthoughtheyhavebeensolongintheschoolofChristandundertheteachings of the e gospel, yet they still remain under a greatmisapprehensionastowhatkindofaspiritatrulyChristianspiritis,andwhat spirit is proper for the followers of Christ and the dispensationunderwhichtheylive.Butifweattendtothetextantiitsdoctrine,theywillteachuswhatthisspiritis,viz.thatinitsveryessenceandsavouritisthespiritofdivineandChristianlove.Thismay,bywayofeminencebecalled the Christian spirit; for it ismuchmore insisted on in the NewTestament, than anything that concerns either our duty or our moralstate.ThewordsofChristwherebyhetaughtmentheirduty,andgavehiscounsels and commands to his disciples and others, were spent verymuchonthepreceptsoflove;andasthewordsthatproceededoutofhismouthwere so full of this sweet divine virtue, he thusmostmanifestlycommendsittous.Andafterhisascension,theapostleswerefullofthesame spirit in their epistles abundantly recommending love, peace,gentleness,goodness,bowelsofcompassionandkindness,directingusbysuch things to express our love toGod and to Christ, aswell as to ourfellowmenandespecially toall thatarehis followersThis spirit, evenaspirit of love, is the spirit that God holds forth greater motives in thegospel to induce us to, than to any other thing whatever. The work ofredemption which the gospel makes known, above all things affordsmotives to love; for that work was the most glorious and wonderfulexhibition of love that everwas seen or heard of. Love is the principalthing that thegospeldwellsonwhenspeakingofGod,andofChrist. ItbringstolighttheloveeternallyexistingbetweentheFatherandtheSon,and declares how that same love has beenmanifested inmany things,how that Christ is God's well beloved Son, in whom he is ever wellpleased;flowhesolovedhim,thathehasraisedhimtothethroneofthemediatorial kingdom, and appointed him to be the judge of theworld,andordainedthatallmankindshouldstandbeforehiminjudgment.In

thegospel,too,isrevealedthelovethatChristhastotheFather,andthewonderful fruitsof that love,particularly inhisdoingsuchgreatthings,andsufferingsuchgreatthingsinobediencetotheFather'swill,andforthe honour of his justice, and law, and authority, as the great moralgovernor. There it is revealed how the Father and Son are one in love,thatwemightbeinduced,inthelikespirit,tobeonewiththem,andwithoneanother,agreeably toChrist'sprayer inJohnxvii.2123," '[hat theyallmaybeone;as thou,Father, art inme,and I in thee, that theyalsomaybeoneinus:thattheworldmaybelievethatthouhastsentme.AndtheglorywhichthougavestmeIhavegiventhem;thattheymaybeone,even aswe are one: I in themand thou inme, that theymaybemadeperfectinone;andthattheworldmayknowthatthouhastsentme,andhast loved them,as thouhast lovedme."Thegospelalsodeclares tousthattheloveofGodwasfromeverlasting,andremindsusthathelovedthose that are redeemed byChrist, before the foundation of theworld;and that he gave them to the Son; and that the Son loved them as hisown.Itreveals,too,thewonderfulloveofboththeFatherandtheSontothe saints now in glory- that Christ not only loved them while in theworld,butthathelovedthemtotheend.Andallthisloveisspokenofasbestowedonuswhilewewerewanderers,outcasts,worthless,guilty,andeven enemies. This is love, such as was never elsewhere known, orconceived(Johnxv.13)"Greaterlovehathnomanthanthis,thatamanlaydownhislifeforhisfriends;"(Rom.v.710)"Scarcelyforarighteousmanwillonedie . . .ButGodcommendethhis love towardus, in that,whilewewereyetsinners,Christdiedforus;...whenwewereenemies.,

God and Christ appear in the gospel revelation, as being clothed withlove;assittingasitwereonathroneofmercyandgrace,aseatoflove,encompassedaboutwith the sweetbeamsof love.Love is the light andglorythatisroundaboutthethroneonwhichGodisseated.Thisseemsto be intended in the vision the apostle John, that loving and loveddisciple,hadofGod in the isleofPatmos (Rev. iv.3) "And therewasarainbowroundaboutthethrone, insight likeuntoanemerald;,' that is,roundaboutthethroneonwhichGodwassitting.SothatGodappearedtohimashesatonhisthrone,asencompassedwithacircleofexceedingsweet and pleasant light, like the beautiful colours of the rainbow, andlike an emerald, which is a precious stone of exceeding pleasant and

beautiful colour-thus representing that the light and glory with whichGodappearssurroundedinthegospel, isespeciallythegloryofhisloveandcovenantgrace,fortherainbowwasgiventoNoahasatokenofbothofthese.Therefore,itisplainthatthisspirit,evenaspiritoflove,isthespirit that the gospel revelation does especially hold forthmotives andinducementsto;andthisisespeciallyandeminentlytheChristianspirit-therightspiritofthegospel.

Second, If it is indeed so, that all that is savinganddistinguishing in atrue Christian, is summarily comprehended in love, then professors ofChristianitymay in thisbecaughtas to theirexperiences,whether theyarerealChristianexperiencesornot.Iftheyareso,thenloveisthesumandsubstanceof them. Ifpersonshave the true lightofheaven let intotheir souls, it is not a light without heat. Divine knowledge and divinelovego together.Aspiritualviewofdivine thingsalwaysexcites love inthe soul, and dram forth the heart in love to every proper object. TruediscoveriesofthedivinecharacterdisposeustoloveGodasthesupremegood;theyunitetheheartinlovetoChrist;theyinclinethesoultoflowoutinlovetoGod'speople,andtoallmankind.Whenpersonshaveatruediscovery of the excellency and sufficiency of Christ, this is the effect.When they experience a right belief of the truth of the gospel, such abeliefisaccompaniedbylove.TheylovehimwhomtheybelievetobetheChrist,theBonofthelivingGod.Whenthetruthofthegloriousdoctrinesandpromisesofthegospelisseen,thesedoctrinesandpromisesarelikesomanycordswhichtakeholdoftheheart,anddrawitoutinlovetoGodandChrist.WhenpersonsexperienceatruetrustandrelianceonChrist,they rely on him with love, and so do it with delight and sweetacquiescence of soul. The spouse sat under Christ's shadow with greatdelight,and restedsweetlyunderhisprotection,because she lovedhim(Cant. ii. 2). When persons experience true comfort and spiritual joy,theirjoyisthejoyoffaithandlove.Theydonotrejoiceinthemselves,butitisGodwhoistheirexceedingjoy.

Third,ThisdoctrineshowstheamiablenessofaChristianspirit.Aspiritofloveisanamiablespirit.ItisthespiritofJesusChristitisthespiritofheaven.

Fourth,ThisdoctrineshewsthepleasantnessofaChristianlife..Alifeof

love is a pleasant life. Reason and the Scriptures alike teach us, that "happy is theman that findethwisdom,"and that "herwaysarewaysofpleasantness,andallherpathsarepeace',(Prov.iii.13,17).

Fifth,Hencewemay learnthereasonwhycontentiontendssomuchtothe ruin of religion. The Scriptures tells us that it has this tendency-"Where envying and strife is, there is confusion and every evil work"(Jamesiii.16).And60wefinditbyexperience.Whencontentioncomesinto a place, it seems to prevent all good. And if religion has beenflourishing before, it presently seems to chill and deaden it; andeverythingthatisbadbeginstoflourish.Andinthelightofourdoctrine,wemayplainlyseethereasonofallthis;forcontentionisdirectlyagainstthatwhich is the very sumof all that is essential anddistinguishing intrueChristianity, evena spiritof loveandpeace.Nowonder, therefore,thatChristianitycannotflourishinatimeofstrifeandcontentionamongits professors. No wonder that religion and contention cannot livetogether.

Sixth, Hence, then, what a watch and guard should Christian, keepagainst envy, andmalice, and every kindof bitterness of spirit towardstheirneighbours!Forthesethingsaretheveryreverseoftherealessenceof Christianity. And it behooves Christians, as theywould not, by theirpractice,directlycontradict theirprofession, to takeheed to themselvesin thismatter. They should suppress the first beginnings of illwill andbitternessandenvy;watchstrictlyagainstalloccasionsofsuchaspirit,strive and fight to theutmost against sucha temper as tends thatway;and avoid, as much as possible all temptations that may lead to it. AChristianshouldatalltimeskeepastrongguardagainsteverythingthattendstooverthroworcorruptorundermineaspiritof love.Thatwhichhinders love tomen,willhinder theexerciseof love toGod; for,aswasobservedbefore,theprincipleofatrulyChristianloveisone.Ifloveisthesum of Christianity, surely those things which overthrow love areexceedingly unbecoming Christians. An envious Christian, a maliciousChristian,acoldandhardheartedChristian,isthegreatestabsurdityandcontradiction. It is as if one should speakof darkbrightness, or a falsetruth!

Seventh,HenceitisnowonderthatChristianitysostronglyrequiresusto

loveourenemies,eventheworstofenemies(asinMatt.v.44);forloveistheverytemperandspiritofaChristian:itisthesumofChristianity.Andif we consider what incitements thus to love our enemies we have setbeforeusinwhattheGospelrevealsoftheloveofGodandChristtotheirenemies,wecannotwonderthatwearerequiredtoloveourenemies,andtoblessthem,anddogoodtothem,andprayforthem,"thatwemaybethechildrenofourFatherwhichisinheaven,whomakethhissuntoriseon the evil and on the good, and sendeth rain on the just and on theunjust."

3.Oursubjectexhortsustoseekaspiritoflove;togrowinitmoreandmore;andverymuchtoaboundintheworksoflove.IfloveissogreatathinginChristianity,soessentialanddistinguishing,yea,theverysumofallChristianvirtue,thensurelythosethatprofessthemselvesChristiansshouldliveinlove,andaboundintheworksoflove,fornoworksaresobecomingasthoseoflove.IfyoucallyourselfaChristian,whereareyourworksof love?Haveyouabounded,anddoyouaboundinthem?Ifthisdivineandholyprincipleisinyou,andreignsinyou,willitnotappearinyourlifeinworksoflove?Consider,whatdeedsoflovehaveyoudone,Doyou love God? What have you done for him, for his glory, for theadvancement of his kingdom in the world! And how much have youdeniedyourselftopromotetheRedeemer'sinterestamongmen?Doyoulove your fellowmen ? What have you done for them? Consider yourformer defects in these respects, and how becoming it is in you, as aChristian,hereaftertoaboundmoreindeedsoflove.Donotmakeexcusethatyouhavenotopportunities todoanything for thegloryofGod, forthe interest of theRedeemer's kingdom, and for the spiritual benefit ofyourneighbours.Ifyourheartisfulloflove,itwillfindvent;youwillfindormake ways enough to express your love in deeds.When a fountainaboundsinwater,itwillsendforthstreams.ConsiderthatasaprincipleofloveisthemainprincipleintheheartofarealChristian,sothelabourof love is the main business of the Christian life. Let every Christianconsider these things; andmay the Lord give you understanding in allthings, andmake you sensiblewhat spirit it becomes you to be of, anddispose you to such an excellent, amiable, and benevolent life, as isanswerable to such a spirit, that youmay not love only " in word andtongue,butindeedandintruth."

CharityorLove,MoreExcellentThanExtraordinaryGiftsoftheSpirit

1 Corinthians 13:1-2, "Though I speak with the tongues ofmen and ofangels,andhavenotcharity,Iambecomeassoundingbrass,oratinklingcymbal. L And though I have the gift of prophecy, and understand allmysteries,andallknowledge;andthoughIhaveallfaith,sothatIcouldremovemountains,andhavenotcharity,Iamnothing."

HavinginthelastlectureshewnthatanthevirtueinthesaintswhichisdistinguishingandsavingmaybesummedupinChristianlove,Iwouldnowconsiderwhatthingsarecomparedwithitinthetext,andtowhichofthetwothepreferenceisgiven.

The thingscompared together, in the text, areof twokinds:on theonehand,theextraordinaryandmiraculousgiftsoftheSpirit,suchasthegiftoftongues,thegiftofprophecy,&c.,whichwerefrequentinthatage,andparticularlyinthechurchatCorinth;andontheotherhand,theeffectoftheordinaryinfluencesofthesameSpirit,intrueChristians,viz.charity,ordivinelove.

Thatwasanageofmiracles.Itwasnotthen,asithadbeenofoldamongtheJews,whentwoorthree,oratmostaveryfewinthewholenation,hadthegiftofprophecy:itratherseemedasifMoses'swish,recordedinNum.xi.29,hadbecomeinagreatmeasurefulfilled:"WouldtoGodalltheLord'speoplewereprophets!"Notonlysomecertainpersonsofgreateminence were endowed with such gifts, but they were common to allsorts,oldandyoung,menandwomen;accordingtotheprophecyoftheprophet Joel, who, preaching of those days, foretold beforehand thatgreatevent—"Anditshallcometopassinthelastdays(saithGod),IwillpouroutofmySpirituponall flesh:andyour sonsandyourdaughtersshallprophesy,andyouryoungmenshallseevisions,andyouroldmenshalldreamdreams:andonmyservants,andonmyhandmaidens,Iwillpourout in thosedaysofmySpirit;andtheyshallprophesy,Especially

the church at Corinth was very eminent for such gifts. All sorts ofmiraculousgiftswere,asisapparentfromthisepistle,bestowedonthatchurch;andthenumberwhoenjoyedthesegiftswasnotsmall."Toone,"saystheapostle," isgivenbytheSpiritthewordofwisdom;toanotherthewordofknowledgeby thesameSpirit; toanother faithby thesameSpirit; toanother thegiftsofhealingby thesameSpirit; toanother theworkingofmiracles;toanotherprophecy;...butalltheseworkeththatoneandtheself-sameSpirit,dividingtoeverymanseverallyashewill."And so some had one gift, and some another. "But,,, says the apostle,"covetearnestlythebestgifts;andyetshewIuntoyouamoreexcellentway,',i.e.somethingmoreexcellentthanallthesegiftsputtogether,yea,something of 80 great import ace, that all these giftswithout it are nothing.For"thoughIspeakwiththetonguesofmen,"astheydidontheday of Pentecost, yea, "and of angels,, too, "andhave not charity, I ambecome" an empty worthless thing, " as sounding brass, or a tinklingcymbal.AndthoughIhave"notonlyone,butalltheextraordinarygiftsoftheSpirit,andcannotonlyspeakwithtongues,buthave"thegiftofprophecy,andunderstandallmysteries,andallknowledge,,, tosee intoallthedeepthingsofGodbyimmediateinspiration;"andthoughIhaveallfaith"toworkallsortsofmiracles,yea,even"sothatIcouldremovemountains,andhavenotcharity, Iamnothing."Charity, then,which isthe fruit of the ordinary sanctifying influence of the Holy Spirit, ispreferred, as being more excellent than any, yea, than all theextraordinarygiftsof theSpirit;evenChristian love,which,ashasbeenshewn, is thesumofall savinggrace.Yea, soverymuch is itpreferred,thatall theextraordinarygiftsof theSpirit,without it,arenothing,andcan profit nothing. The doctrine taught, then, is—THAT THEORDINANCESINFLUENCEOFTHESPIRITOFGOD,WORKINGTHEGRACE OF CHARITY IN THE HEART, IS A MORE EXCELLENTBLESSING THAN ANY or THE EXTRAORDINARY GIFTS OF THESPIRIT. Here I would endeavour to sheer, first, what is meant by theordinary and extraordinary gifts of the Spirit; secondly, that theextraordinary gifts of the Spirit are indeed great privileges; and yet,thirdly, that the ordinary influence of the Spirit, working the grace ofcharityorloveintheheart,isamoreexcellentlentblessing.

L I would briefly explain what is meant are by the ordinary and

extraordinarygiftsoftheSpirit;forthegiftsandoperationsoftheSpiritofGodare,bydivines,distinguished intocommonandsaving,and intoordinaryandextraordinary.

1. The gifts and operations of the Spirit of God are distinguished intothosethatarecommon,andthosethataresaving.BycommongiftsoftheSpiritaremeantsuchasarecommonbothtothegodlyandtheungodly.TherearecertainwaysinwhichtheSpiritofGodinfluencesthemindsofnaturalmen,aswellas themindsof thegodly.Thustherearecommonconvictionsofsin,ic.suchconvictionsasungodlymenmayhareaswellasgodly.Sotherearecommonilluminationsorenlightening,ic.suchasarecommontobothgodlyandungodly.So therearecommonreligiousaffections common gratitude—common sorrow, and the like. But thereareothergiftsoftheSpirit,whicharepeculiartothegodly,suchassavingfaithandlore,andalltheothersavinggracesoftheSpirit.

2. Ordinary and extraordinary.—The extraordinary gifts of the Spirit,such as the gift of tongues, of miracles, of prophecy, &c., are calledextraordinary, because cause they are such as are not given in theordinarycourseofGod'sprovidence.TheyarenotbestowedinthewayofGod's ordinary providential dealing with his children, but only onextraordinary occasions, as they were bestowed on the prophets andapostles to enable them to reveal themind andwill of God before thecanon of Scripture was complete, and so on the primitive Church, inorder to the founding and establishing of it in theworld.But since thecanon of the Scripture has been completed, and the Christian Churchfullyfoundedandestablished,theseextraordinarygiftshaveceased.ButtheordinarygiftsoftheSpiritaresuchasarecontinuedtotheChurchofGod throughout all ages; such gifts as are granted in conviction andconversion, and such as appertain to the building up of the saints inholinessandcomfort.

Itmaybeobserved,then,thatthedistinctionofthegiftsoftheSpiritintoordinary and extraordinary, is very different from the other distinctioninto common and special; for some of the ordinary gifts, such as faith,hope,charity,arenotcommongifts.TheyaresuchgiftsasGodordinarilybestowsonhisChurchinallages,buttheyarenotcommontothegodlyand the ungodly; they are peculiar to the godly. And the extraordinary

giftsof theSpiritarecommongifts.Thegiftsof tongues,ofmiracles,ofprophecy,&c.,althoughtheyarenotordinarilybestowedontheChristianChurch,butonlyonextraordinaryoccasions,yetarenotpeculiar to thegodly,formanyungodlymenhavehadthesegifts(Matt.vii.22,23)–"Manywillsaytomeinthatday,Lord,Lord,havewenotprophesied inthyname?andinthynamecastoutdevils?andinthynamedonemanywonderfulworks?and thenwill Iprofessunto them,Ineverknewyou:departfromme,yethatworkiniquity."Havingexplainedtheseterms,Iproceedtoshew––

II. That the extraordinary gifts of the Spirit of God are indeed greatprivileges.—WhenGodendowsanyonewithaspiritofprophecy,favourshimwithimmediateinspiration,orgiveshimpowertoworkmiracles,toheal the sick, to castoutdevils, and the like, theprivilege is great; yea,thisisoneofthehighestkindofprivilegesthatGodeverbestowsonmen,nexttosavinggrace.Itisagreatprivilegetoliveintheenjoymentoftheoutwardmeansofgrace,andtobelongtotherisibleChurch;buttobeaprophet and a worker of miracles in the Church is a much greaterprivilege still. It is a great privilege to hear the word which has beenspoken by prophets and inspired persons; but a much greater to be aprophet, topreach theword, tobe inspiredbyGod tomakeknownhismind andwill to others. Itwas a great privilege thatGod bestowed onMoses when he called him to be a prophet, and employed him as aninstrumenttorevealthelawtothechildrenofIsrael,andtodelivertothechurchsogreatapartofthewrittenwordofGod,eventhefirstwrittenrevelation that ever was delivered to it; and when he used him as aninstrumentofworkingsomanywondersinEgypt,attheRedSea,andinthewildernessGreatwas the privilege thatGod bestowed onDavid, ininspiringhim, andmakinghim thepenmanof so great and excellent apart of his word, for the use of the Church in all ages. Great was theprivilegethatGodbestowedonthosetwoprophets,ElijahandElisha,inenablingthemtoperformsuchmiraculousandwonderfulworks.Andtheprivilege was very great that God bestowed on the prophet Daniel, inairing him somuch of the extraordinary gifts of the Spirit, particularlysuch understanding in the visions of God. This procured him greathonouramongtheheathen,andeveninthecourtofthekingofBabylon.Nebuchadnezzar that great and mighty and haughty monarch, so

admiredDanielforit,thathewasonceabouttoworshiphimasagod.Hefelluponhisfacebeforehim,andcommandedthatanoblationandsweetodours should be offered unto him (Dan. ii. 46). And Daniel wasadvanced to greater honour than all the wise men, the magicians,astrologers, and soothsayers of Babylon, in consequence of theseextraordinarygiftswhichGodbestoweduponhim.Hearhowthequeenspeaks of him to Belshazzar (Dan. v. 11, 12 ) " ' There is aman in thykingdom inwhom is the spirit of theholy gods; and in thedays of thyfather,lightandunderstanding,andwisdom,likethewisdomofthegods,wasfoundinhim;whomthekingNebuchadnezzarthyfather,theking,Isay,thyfather,mademasterofthemagicians,astrologersChaldeans,andsoothsayers; forasmuch as an excellent spirit, and knowledge, andunderstanding, interpreting of dreams, and shewing of hard sentences,anddissolvingofdoubts,werefoundinthesameDaniel."ThisprivilegewasalsothethingwhichgaveDanielhonour inthePersiancourt(Dan.vi.1-3)ItpleasedDariustosetoverthekingdomanhundredandtwentyprinces,whichshouldbeover thewholekingdom;andover these threepresidents, of whom Daniel was first; that the princes might giveaccounts unto them, and the Icing should hare no damage. Then thisDaniel was preferred above the presidents and princes, because anexcellent spirit was in him; and the Icing thought to set him over thewholerealm."Bythisexcellentspiritwasdoubtless,amongotherthings,meantthespiritofprophecyanddivineinspirationforwhichhehadbeensohonouredbytheprincesofBabylon.

ItwasagreatprivilegethatChristbestowedontheapostles,insofillingthemwith the extraordinary gifts of theHoly Spirit, inspiring them toteachallnations,andmakingthemasitwerenexttohimself,andtobethetwelvepreciousstones,thatareconsideredasthetwelvefoundationsof the Church (Rev. xxi. 14— " And the wall of the city had twelvefoundations,andinthemthenamesofthetwelveapostlesoftheLamb;"(Eph. ii. 20) " Built upon the foundation of the apostles and prophets,Jesus Christ himself being the chief cornerstone." And bow highlywastheapostleJohnfavoured,whenhewas"intheSpiritontheLord'sday,',and had such extraordinary visions, representing the great events ofGod'sprovidencetowardstheChurch, inallagesof it, totheendof theworld.

Suchextraordinarygiftsof theSpirit are spokenof inScriptureasverygreat privileges. So was the privilege that God bestowed on Moses inspeaking to him by way of extraordinary miraculous revelation, as itwere,"facetoface."AndthatoutpouringoftheSpiritinhisextraordinarygifts on the day of Pentecost,whichwas foretold and spoken of by theprophetJoelasaverygreatprivilege,inthosefore_citedwordsinJoelii.28,29.AndChristspeaksofthegiftsofmiraclesandoftongues,asgreatprivilegesthathewouldbestowonthemthatshouldbelieveinhim(Matt.xvi.17,18).

Such extraordinary gifts of theSpirit havebeen lookeduponas a greathonour. Moses and Aaron were envied in the camp because of thepeculiarhonourthatGodputuponthemPs.cvi.16).AndsoJoshuawasready to envy Eldad andMedad because they prophesied in the camp(Rum.xi.27).Andwhentheangelsthemselveshalebeensenttodotheworkoftheprophets,torevealthingstocome,ithassettheminaveryhonourable point of light. Even the apostle John himself, in his greatsurprise,was once and again ready to fall down andworship the angelthatwassentbyChristtorevealtohimthefutureeventsoftheChurch;buttheangelforbidshim,acknowledgingthattheprivilegeoftheSpiritofprophecywhichhebadwasnotofhimself,butthathehadreceiveditof JesusChrist (Rev. xix. 10, and xxii. 8, 9). Theheathenof the city ofLystrawere soastonishedat thepower theapostlesBarnabasandPaulhad,toworkmiracles,thattheywereabouttooffersacrificestothemasgods(Actsxiv.11-13).AndSimonthesorcererhadagreathankeringafterthatgiftthattheapostleshad,ofconferringtheHolyGhostbylayingontheirhands,andofferedthemmoneyforit.

Theseextraordinarygiftsareagreatprivilege, inthatthereis inthemaconformity to Christ in his prophetical office. And the greatness of theprivilege appears also in this, that though sometimes they have beenbestowedonnaturalmen,yetithasbeenveryrarely;andcommonlysuchashavehadthembestowedonthemhavebeensaints,yea,andthemosteminent saints.Thus itwason thedayofPentecost, and thus itwas inmoreearlyages(2Pet.i.21)"HolymenofGodspakeastheyweremovedbytheHolyGhost."ThesegiftshavecommonlybeenbestowedastokensofGod'sextraordinary favourand love,as itwaswithDaniel.Hewasa

man greatly beloved, and therefore he was admitted to such a greatprivilegeasthatofhavingtheserevelationsmadetohim(Dan.ix.23,andx.11-19).AndtheapostleJohn,ashewasthedisciplewhomJesusloved,80hewasselectedaboveall theotherapostles tobe theman towhomthosegreateventswererevealedthatwehaveanaccountofinthebookofRevelation.Icomenow,

III.Toshew,thatthoughthesearegreatprivilege,,yetthattheordinaryinfluenceoftheSpiritofGod,workingthegraceofcharityintheheart,isa farmoreexcellentprivilege thananyof them:agreaterblessing thantheSpiritofprophecy,orthegiftof tongues,orofmiracles,eventotheremovingofmountains;agreaterblessingthanallthosemiraculousgiftsthatMoses,andElijah,andDavid,andthetwelveapostleswereendowedwith.Thiswillappear,ifweconsider,

1. This blessing of the saving grace of God is a quality inherent in thenature of him that is the subject of it.— This gift of the Spirit of God,working a truly Christian temper in the soul, and exciting graciousexercisesthere,confersablessingthathasitsseatintheheart,ablessingthatmakesaman'sheartornatureexcellent;yea,theveryexcellencyofthe nature does consist in it. Now it is not so with respect to theseextraordinary gifts of the Spirit. They are excellent things, but notproperlytheexcellencyofaman'snature,fortheyarenotthingsthatareinherent in thenature.For instance, if aman is endowedwithagiftofworkingmiracles,thispowerisnotanythinginherentin0anature.Itisnotproperlyanyqualityoftheheartandnatureoftheman,astruegraceand holiness are; and though most commonly those that have theseextraordinary gifts of prophecy, speaking with tongues and workingmiracles, have been holy persons, yet their holiness did not consist intheir having these gifts. These extraordinary gifts are nothing properlyinherentintheman.Theyaresomethingadventitious.Theyarcexcellentthings,butnot excellencies in thenatureof the subject.Theyare likeabeautifulgarment,whichdoesnotalterthenatureofthemanthatwee"it. They are like precious jewels,withwhich the bodymaybe adorned;but true grace is thatwhereby the very soul itself becomes as itwere apreciousjewel.

2. The Spirit of God communicates, himself much more in bestowing

saying grace than in bestowing these extraordinary gifts. In theextraordinary gifts of the Spirit, the Holy Ghost does indeed produceeffects, in men, or by men; but not so as properly to communicatehimself, in his own proper nature, to men. A man may have anextraordinary impulse in hismind by the Spirit of God,whereby somefuture thingmay be revealed to him; or hemay have an extraordinaryvisiongivenhim,representingsomefutureevent;andyettheSpiritmaynot at all impart himself, in his holynature, by that. TheSpirit ofGodmayproduceeffectsinthingsinwhichhedoesnotcommunicatehimselftous.ThustheSpiritofGodmovedonthefaceofthewaters,butnotSOas to impart himself to thewater. Butwhen the Spirit, by his ordinaryinfluences,bestowssavinggrace,hethereinimpartshimselftothesoulinhisownholynature—thatnatureofhis,ontheaccountofwhichheissooften called in Scripture, the Holy Ghost, or the Holy Spirit. By hisproducingthiseffect, theSpiritbecomesanindwellingvitalprinciple inthesoul,andthesubjectbecomesspiritual,beingdenominatedso fromtheSpiritofGodthatdwellsinhim,andwhosenatureheispartakerof.Yea,graceis,asitweretheholynatureoftheSpiritimpartedtothesoul.ButtheextraordinarygiftsoftheSpirit,suchasknowingthingstocome,orhavingpowertoworkmiracles,donotimplythisholynature.NotbutthatGod,whenhegivestheextraordinarygiftsoftheSpirit,iscommonlywont to give the sanctifying influencesof theSpiritwith them;butonedoesnotimplytheother.AndifGodgivesonlyextraordinarygifts,suchasthegiftofprophecy,ofmiracles,&c.,thesealonewillnevermaketheirreceiverapartakeroftheSpirit,soastobecomespiritualinhimself,i.e.inhisownnature.

3.Thatgraceorholiness,whichistheeffectoftheordinaryinfluenceoftheSpiritofGodintheheartsofthe&aims,isthatwhereinthespiritualimageofGodconsists;andnotintheseextraordinarygiftsoftheSpirit.—The spiritual image ofGoddoesnot consist inhaving a power toworkmiracles,andforetellfutureevents,butitconsistsinbeingholy,asGodisholy:inhavingaholyanddivineprincipleintheheart,influencingustoholyandheavenlylives.Indeed,thereisakindofassimilationtoChristinhaving a. power to work miracles, for Christ had such a power, andwroughtamultitudeofmiracles(Johnxiv.12)"TheworksthatIdoshallhedoalso."ButthemoralimageandlikenessofChristdoesmuchmore

consistinhavingthesamemindinuswhichwasinChrist;inbeingofthesameSpiritthathewasof;inbeingmeekandlowlyofheart;inbayingaspiritofChristianlove,andwalkingasChristwalked.ThismakesamanmorelikeChristthanifhecouldworkeversomanymiracles.

4. That grace ace which is the effect of the ordinary influences of theSpiritofGod,isaprivilegewhichGodbestowsonlyonhisownfavoritesandchildren,buttheextraordinarygiftsoftheSpiritarenotso.—Ithasbeen observed before, that though God most commonly has chosensaints,andeminentsaints,tobestowextraordinarynarygiftsoftheSpiritupon, yet he has not always done so; but these gifts are sometimesbestowedonothers.Theyhavebeencommontoboththegodlyandtheungodly.BalaamisstigmatizedinScriptureasawickedman(2Pet.ii.15;Jude11;Rev.ii.14),andyethehadtheextraordinarygiftsoftheSpiritofGodforawhile.Saulwasawickedman,butweread,onceandagain,ofhisbeingamongtheprophets.JudaswasoneofthosewhomChristsentforthtopreachandworkmiracles:hewasoneofthosetwelvedisciplesofwhom it is said, inMatt. x. 1, " Andwhen he had called unto him histwelvedisciples,hegavethempoweragainstuncleanspirits,tocastthemout,andtohealallmannerofsickness,andallmannerofdisease."Andinthenextverseswearetoldwhotheywere;theirnamesareallrehearsedover,and"JudasIscariot,whoalsobetrayedhim,,,amongtherest.Andinver.8,Christsaystothem,"Healthesick,cleansethelepers,raisethedead,castoutdevils."ThegraceofGodintheheartisagiftoftheHolyGhost peculiar to the saints: it is a blessing that God reserves only forthose who are the objects of his special and peculiar love. But theextraordinary gifts of the Spirit are what God sometimes bestows onthosewhomhedoesnotlove,buthates;whichisasuresignthattheoneisinfinitelymorepreciousandexcellentthantheother.Thatisthemostprecious gift, which is most of an evidence of God's love. But theextraordinary gifts of the Spirit were, in the days of inspiration andmiracles,nosuresignoftheloveofGod.Theprophetswerenotwonttobuild their persuasion of the favour and love of God on their beingprophets,andhavingrevelations;butontheirbeingsinceresaints.Thusit was with David (see Ps. xv. 1-5; xvii. 1-3; and cxix. throughout) andindeed the whole book of Psalms bears witness to this. So the apostlePaul, thoughhewassogreatlyprivilegedwiththeextraordinarygiftsof

the Spirit,was yet so far frommarring these the evidences of his goodestate, that he expressly declares, that without charity they are allnothing.Andhencewemayargue,

5.Fromthefruitandconsequenceofthesetwodifferentthings,thattheone is infinitely more excellent than the other.—Eternal life is, by thepromisesofthegospel,constantlyconnectedwiththeone,andneverwiththe other. Salvation is promised to those who have the graces of theSpirit, but not to thosewho havemerely the extraordinary gifts.Manymayhave these last,andyetgo tohell.Judas Iscariothad them,and isgonetohell.AndChrist tellsus, thatmanywhohavehadthem,will,atthe lastday,bebid todepart, asworkersof iniquity (Matt. vii. 22,23).Andtherefore,whenhepromisedhisdisciplestheseextraordinarygifts.,he bade them rejoice, not because the devilswere subject to them, butbecause their names were written in heaven; intimating that the onemightbe,andyetnottheother(Lukex.17,&c.)Andthisshewsthattheoneisaninfinitelygreaterblessingthantheother,asitcarrieseternallifeinit.Foreternallifeisathingofinfiniteworthandvalue,andthatmustbeanexcellentblessingindeedthathasthisinfalliblyconnectedwithit,andofinfinitelymoreworththananyprivilegewhatsoever,whichamanmaypossess,andyetafterallgotohell.

6.Happiness itselfdoesmuchmore immediatelyandessentiallyconsistinChristiangrace,wroughtbytheordinarynaryinfluencesoftheSpirit,than in these extraordinary gifts.—Man's highest happiness consists inholiness,foritisbythisthatthereasonablecreatureisunitedtoGod,thefountain of all good.Happiness cloth so essentially consist in knowing,loving,andservingGod,andhavingtheholyanddivinetemperofsoul,and the livelyexercisesof it, that these thingswillmakeaman lhappywithoutanythingelse;butnootherenjoymentsorprivilegeswhatsoeverwillmakeamanhappywithoutthis.

7.Thisdivine temperof soulwhich the fruitof theordinarysanctifyinginfluencesoftheSpirit,istheendofalltheextraordinarygiftsoftheHolyGhost.—Thegift ofprophecy,ofmiracles, of tongues,&c.,Godgave forthis very end, to promote the propagation and establishment of tilegospel in the world. And the end of the gospel is, to turn men fromdarknesstolight,andfromthepowerofsinandSatantoservetheliving

God,i.e.tomakemenholy.TheendofalltheextraordinarygiftsoftheSpirit is theconversionof sinners,and thebuildingupof saints in thatholinesswhich is the fruitof theordinary influencesof theHolyGhost.For this, the Holy Spirit was poured out on the apostles after Christ'sascension;andtheywereenabledtospeakwithtongues,workmiracles,&c.; and for this, verymany others, in that age, were enduedwith theextraordinary gifts of theHolyGhost (Eph. iv. 11 ) And he gave some,apostles; and some, prophets; and some, evangelists." Here theextraordinary gifts of the Spirit are referred to; and the end of all isexpressedinthenextwords,viz."Fortheperfectingofthesaints,forthework of theministry, for the edifying of the body of Christ."Andwhatsort of edifying of the body of Christ this is, we learn from ver. 16— "MakethincreaseofthebodyuntotheedifyingofitselfinLOVE."Inlove,thatis,incharity,thesamethatisspokenofinourtext,forthewordinthe original is the same, and the same thing ismeant. And so it is thesameasin1Cor.viii.1—"charityedifieth."

But the end is alwaysmore excellent than themeans: this is amaximuniversallyallowed; formeanshavenogoodness inthemanyotherwisethan as they are subordinate to the end. The end, therefore, must beconsideredassuperiorinexcellencytothemeans.

8. The extraordinary gifts of the Spirit will be so far from profitingwithout that grace which is the fruit of the ordinary influences of theSpirit, that theywillbutaggravate thecondemnationof those thathavethere.—Doubtless Judas's condemnationwas exceedingly aggravated byhis havingbeenone that hadhad suchprivileges.And some, that havehad such extraordinary gifts, have committed the sin against the HolyGhost,andtheirprivilegeswere3mainthingthatrenderedtheirsintheunpardonablesin;asappears fromHeb.vi.4-6,—"For it is impossibleforthosewhowereonceenlightened,andhavetastedoftheheavenlygift,andweremadepartakersoftheHolyGhost,andhaveetastedthegoodwordofGod,andthepowersoftheworldtocome,iftheyshallfallaway,torenewthemagainuntorepentance:seeingtheycrucify to themselvestheSonofGodafresh, andputhim toanopen shame."Thosewho fellaway, were such as apostatized from Christianity after having made apublic profession of it, and received the extraordinary gifts of theHoly

Ghost, as most Christians did in those days. They were instructed inChristianity, and, through the common influences of the Spirit, theyreceivedthewordwithjoy,likethoseinMatt.xiii.20,andwithalreceivedtheextraordinarygiftsof theSpirit—"weremadepartakersof theHolyGhost,tastedoftheheavenlygift,andthepowersoftheworldtocome;"spakewith tongues; prophesied sled inChrist's name, and inhis namecastoutdevils;andyet,afterall,openlyrenouncedChristianity;joinedtocall Christ an impostor, as his murderers did; and 80 " crucified tothemselvestheSonofGodafresh,andputhimtoanopenshame."theseit is that the apostle says, " It is impossible to renew them again torepentance.', Such apostates, in their renouncing Christianity, mustascribe the miraculous powers which themselves had possessed to thedevil. So their case became hopeless, and their condemnationmust beexceedinglyaggravated.And fromthis itappears thatsavinggrace isofinfinitelymoreworthandexcellence than the extraordinary gifts of theSpirit.And,lastly,

9.Anotherthingthatshewsthepreferableness,ofthatcavinggracewhichis the fruit of the ordinary influences of the Holy Spirit, to theextraordinary gifts, i,, that one will fail, and the other will not.—Thisargumenttheapostlemakesuseofinthecontext,toshewthatdivineloveis preferable to the extraordinary gifts of the Spirit (ver. 8) " Charitynever faileth: butwhether there be prophecies, they shall fail; whethertherebe tongues, they shall cease;whether therebeknowledge, it shallvanish away." Divine love will remain throughout all eternity, but theextraordinary gifts of the Spirit will fail in time. They are only of thenature of means, and when the end is obtained they shall cease; butdivine love will remain for ever. In the improvement of this subject, Iremark:

(1.)IfsayinggraceisagreaterblessingthantheextraordinarygiftsoftheSpirit,wemaydoubtlesshenceargue,thatitisthegreatestprivilegeandblessingthateverGodbestowsonanypersoninthisworld.–Fortheseextraordinary gifts of the Holy Ghost, such as the gift of tongues, ofmiracles,ofprophecy,&c.,arethehighestkindofprivilegesthatGodeverbestows on natural men, and privileges which have been very rarelybestowedonsuch,inanyageoftheworld,theapostolicageexcepted.

Ifwhathasbeensaidbewellconsidered,itwillappearevidentbeyondalldoubt, that the saving grace of God in the heart, working a holy anddivinetemperinthesoul,isthegreatestblessingthatevermenreceiveinthis world: greater than any natural gifts, greater than the greatestnaturalabilities,greaterthananyacquiredendowmentsofmind,greaterthan themost universal learning, greater than any outwardwealth andhonour,greaterthantobeakingoranemperor,greaterthantobetakenfromthesheepcote,asDavidwas,andmadekingoverallIsrael;andalltherichesandhonourandmagnificenceofSolomon,inallhisglory,arenottobecomparedwithit.

GreatwastheprivilegethatGodbestowedontheblessedvirginMary,ingrantingthatofhershouldbeborntheSonofGod.Thataperson,whowasinfinitelymorehonourablethantheangels,yea,whowastheCreatorand King of heaven and earth, the great Sovereign of the world,—thatsuchanoneshouldbeconceivedinherwomb,bornofher,andnursedatherbreasts,wasagreaterprivilegethanforher tobethemotherof thechildofthegreatestearthlyprincethateverlived;yeteventhatwasnotso a greet a privilege as to have the grace ofGod in the heart; to haveChrist,asitwere,borninthesoul,ashehimselfclothexpresslyteachus,inLukexi.27,28"Anditcametopass,ashespakethesethings,acertainwomanofthecompanylifteduphervoice,andsaiduntohim,Blessedisthewomb thatbare thee, and thepapswhich thouhast sucked.Buthesaid,Yea,ratherblessedaretheythathearthewordofGod,andkeepit."Andonce,when some toldhim thathismother andhis brethren stoodwithout,desiringtospeakwithhim,hethencetookoccasiontoletthemknowthattherewasamoreblessedwayofbeingrelatedtohimthanthatwhichconsistedinbeinghismotherandbrethrenaccordingtotheflesh(Matt. xii. 46-50) " Who is my mother?', said he, "and who are mybrethren?Andhestretchedforthhishandtowardhisdisciples,andsaid,Beholdmymotherandmybrethren!Forwhosoevershalldothewillofmy Fatherwhich is in heaven, the same ismy brother, and sister, andmother."

(2.) Hence these two hinds of privileges are not to be confounded, bytakingthingsthathavesomeappearanceofanextraordinarymiraculousgift of the Spirit, for sure signs of grace.—If persons at any time have

someextraordinaryimpressionmadeupontheirminds,whichtheythinkis from God, revealing something to them that shall come to passhereafter, this, if itwere real,would argue an extraordinary- gift of theHolyGhost,viz.thegiftofprophecy;but,fromwhathasbeensaid, it isevident that itwouldbenocertain signofgrace,orofanythingsaving;evenifitwerereal,Isay—forindeedwehavenoreasontolookonsuchthings,whenpretendedtointhesedays,asanyotherthandelusion.Andthe fact that such impressions are made by texts of Scripture comingsuddenlytothemind,altersnotthecase;foratextofScripturecomingtothe mind, proves no more to be true than the reading of it proves. IfreadinganytextofScripture,atanytime,andatalltimes,asitliesintheBible,doesnotprovesuchathing,thenitscomingsuddenlytotheminddoesnotproveit;fortheScripturespeaksjustthesamethingatonetimeas itdoesatanother.Thewordshave thesamemeaningwhen theyarereadalongincourse,astheyhavewhentheyaresuddenlybroughttothemind; and if anyman therefore argues anything further from them,heproceedswithoutwarrant: for their coming suddenly to themind doesnot give themanewmeaning,which theyhadnot before. So, if amanthinksthatheisinagoodestate,becausesuchatextofScripturecomessuddenlytohismind, if thetextdoesnotproveitas it lies intheBible,andif itwouldnothaveprovedithadheonlyreaditashewasreadingalong in course, then by such a text coming to his mind, ho has noevidencethathoisinagoodestate.So,ifanythingappearstopersonsasthough they had ~ vision of some visible form, and heard some voice,suchthingsarenottobetakenassignsofgrace;foriftheyarerealandfromGod,theyarenotgrace,fortheextraordinaryinfluenceoftileSpirit,producing visions and dreams, such as the prophets of old had, are nosuresignsofgrace.AllthefruitsoftheSpirit,whichwearetolayweightuponasevidentialofgrace,aresummedupincharity,orChristianlove;becausethisisthesumofallgrace.Andtheonlyway,therefore,inwhichany can know their good estate, is by discerning the exercises of thisdivinecharityintheirhearts;forwithoutcharity,letmenhavewhatgiftsyouplease,theyarenothing.

(3.) If savinggrace ismoreexcellent than theextraordinarygiftsof theSpirit,thenwecannotconclude,fromwhattheScripturesaysofthegloryofthelattertimesoftheChurch,thattheextraordinarygiftsoftheSpirit

willbegranter!tomeninthosetimes.—Manyhavebeenreadytothink,thatinthoseglorioustimesoftheChurchwhichshallbeafterthecallingoftheJewsandthedestructionofAntichrist,therewillbemanypersonsthatwillbeinspired,andenduedwithapowerofworkingmiracles.Butwhat the Scripture says concerning the glory of those times does notproveany such thing,ormake itprobable.For ithasbeen strewn, thatthe pouring out of the Spirit of God, in his ordinary and savingoperations,tofillmen'sheartswithaChristianandholytemper,andleadthem to the exercises of the divine life, is the most glorious way ofpouringouttheSpiritthatcanbe;moreglorious,farmoreglorious,thana pouring out of themiraculous gifts of the Spirit. And, therefore, theglory of those times of the Church does not require any such thing asthoseextraordinarygifts.Thosetimesmaybefarthemostglorioustimesof theChurchthateverhavebeen,without. them.Men'snothavingthegiftofprophecy,oftongues,ofhealing,&c.,astheyhadintheapostolicage,willnothinderthosebeingfarmoreglorioustimesthantherewerethen, if the Spirit be poured out in greater measure in his sanctifyinginfluences; for this, as the apostle expressly asserts, is amore excellentway(1Cor.xii.31).ThisgloryisthegreatestgloryoftheChurchofChrist,and the greatest glory which Christ's Church w ill ever enjoy in anyperiod. This is what will make the Church more like the Church inheaven,wherecharityor lovehathaperfect reign, thananynumberordegreeoftheextraordinarygiftsoftheSpiritcoulddo.Sothatwehavenoreason,onthisaccount,andperhapsnotonanyother,toexpectthattheextraordinarygiftsoftheSpirit`sillbepouredoutinthoseglorioustimeswhichareyettocomeForinthosetimes,thereisnodispensationtobeintroduced, and no new Bible to be given. Nor have we any reason toexpectourpresentScripturesaretobeaddedtoandenlarged;butrather,in the end of the sacred writings which we now have, it seems to beintimated,thatnoadditionistobemadetillChristcomes(seeRev.xxii.18-21).

4.WhatcausehavetheytoblewGod,andto livetohisglory,whohavereceivedsuchaprivilegeasisimpliedintheinfluenceoftheHolySpiritworking saving grace in the heart.—Ifwe do but seriously consider thestate of the godly, of those who have been the subjects of thisinexpressible blessing, we cannot but be astonished at the wonderful

grace bestowed upon them. And the more we consider it, the morewonderful and inexpressible it will appear. When we read in theScripturesofthegreatprivilegesconferredonthevirginMary,andontheapostlePaul,whenhewascaughtupintothethirdheaven,wearereadytoadmiresuchprivilegesasverygreat.Butafterall,theyareasnothingcomparedwith theprivilegeofbeing likeChrist, andhavinghis love intheheart.Letthose,then,thathopetheyhavethislastblessing,consider,morethantheyeveryethavedone,howgreatafavourGodhasbestoweduponthem,andhowgreattheirobligationstoglorifyhimfortheworkhehath wrought in them, and to glorify Christ who hath purchased thisblessingforthemwithhisownblood,andtoglorifytheHolySpiritwhohathsealedittotheirsouls.Whatmannerofpersonsoughtsuchtobeinall holy conversation and godliness! Consider, you that hope in God'smercy, how highly he hath advanced and exalted and will you not bediligenttoliveforhim?WillyoudishonourChristsoastoregardhimbutlittle, not giving him your whole heart, but going after the world,neglectinghim,andhisservice,andhisglory?Willyounotbewatchfulagainst yourselves, against a corrupt, worldly, proud disposition, thatmightleadyouawayfromGodwhohasbeensokindtoyou,andfromtheSaviourwhohaspurchasedsuchblessingsforyou,atthecostofhisownagonies and death ? Will you not every day make this your earnestinquiry, "What shall I renderunto theLord for allhisbenefits towardsmet,'WhatcouldGodhavedonemoreforyouthanhehasdone?Whatprivilege could he have bestowed, better in itself, or more worthy toengage your heart in thankfulness? And consider how you are living—how,'littleyouhavedoneforhim–howmuchyoudoforself—howlittlethisdivinelovehathwroughtinyourhearttoinclineyoutoliveforGodandChrist,andfortheextensionofhiskingdom.Oh,howshouldsuchasyou,shewyoursenseofyourhighprivileges,bytheexercisesoflove!lovethat is manifest toward God in obedience, submission, reverence,cheerfulness, joy, and hope; and toward your neighbour, in meekness,sympathy, humility, charitableness, and doing good to all as you haveopportunity.Finally,

(5.)Thesubjectexhortsallunrenewedpersons,thosewhoarestrangersto this grace, to seek this most excellent blessing for themselves.—Considerhowmiserableyounowarewhilewhollydestituteofthis love,

farfromrighteousness'inlovewiththevanitiesoftheworld,andfullofenmity againstGod.Howwill you endurewhen he shall dealwith youaccording to what you are, coming forth in anger as your enemy, andexecutinghisfiercewrathagainstyou.Consider,too,thatyouarecapableof this love; andChrist is able andwilling tobestow it: andmultitudeshaveobtaineditandbeenblessedinit.Godisseekingyourlove,andyouareunderunspeakableobligationtorenderit.TheSpiritofGodhasbeenpouredoutwonderfullyhere.Multitudeshavebeenconverted.Scarcelyafamily has been passed by. In almost every household some have beenmadenobles,kings,andpriestsuntoGod,sonsanddaughtersoftheLordAlmighty!Whatmannerofpersons,then,oughtallofustobe!howholy,serious,just,humble,charitable,devotedinGod'sservice,andfaithfultoour fellow-men! As individuals and as a people, God has most richlyblessedus, andasboth individualsandapeople, itbecomesus tobearoyal priesthood, a holy nation, a peculiar people, strewing forth thepraises of him that hath called us out of darkness into his marvellouslight."Nowconsiderthis,yethatforgetGod,lestItearyouinpieces,andtherebenonetodeliver.Whosoofferethpraiseglorifiethme,andtohimthatorderethhisconversationarightwillIshewthesalvationofGod."

AllThatCanbeDoneorSufferedinVainWithoutCharity,orLove

1Corinthians13:3,"ThoughIbestowallmygoodstofeedthepoor,andthoughIgivemybodytobeburned,andhavenotcharity,itprofitethmenothing."

IN the previous verses of this chapter, the necessity and excellence ofcharity are set forth, aswe have seen, by its preference to the greatestprivileges, and the utter vanity and insignificance of these privilegeswithoutit.TheprivilegesparticularlymentionedarethosethatconsistintheextraordinarygiftsoftheSpiritofGod.Inthisverse,thingsofanotherkindarementioned,viz. those thatareofamoralnature. It isdeclaredthatnoneoftheseavailanythingwithoutcharity.And,particularly,

First, that our performances are in vain without it. Here is one of thehighest kinds of external performances mentioned, viz. giving all ourgoodstofeedthepoor.Givingtothepoorisadutyverymuchinsistedonin theWord ofGod, andparticularly under theChristian dispensation.And in the primitive times of Christianity, the circumstances of theChurchwere such, that personswere sometimes called to partwith allthey had, and give it away to others. This was partly because of theextreme necessities of those who were persecuted and in distress, andpartly because the difficulties that attended being a follower of Christ,anddoing thework of the gospel,were such as to call for thedisciplesdisentangling themselves from the care and burden of their worldlypossessions, and going forth, as it were, without gold or silver in theirpurses,orscrip,oreventwocoatsapiece.TheapostlePaultellsusthathehadsufferedthelossofallthingsforChrist;andtheprimitiveChristians,in the church at Jerusalem, sold all that they had, and gave it into acommonfund,and"nonesaidthataughtthathehadwashisown"(Acts4:32 ). The duty of giving to the poor was a duty that the ChristianCorinthians at this time had particular occasion to consider, not onlybecauseofthemanytroublesofthetimes,butbyreason,also,ofagreatdearthorfaminethatsorelydistressedthebrethreninJudea:inviewofwhich,theapostlehadalreadyurgeditontheCorinthians,astheirduty,to send relief to them, speaking of it particularly in this epistle, in thesixteenth chapter; andalso inhis secondepistle to the samechurch, intheeighthandninthchapters.Andyet,thoughhesayssomuchinboththeseepistles,tostirthemuptothedutyofgivingtothepoor,stillheisverycarefultoinformthem,thatthoughtheyshouldgoeversofarinit,yea,thoughtheyshouldbestowalltheirgoodstofeedthepoor,andhavenotcharity,itwouldprofitthemnothing.

Secondly, the apostle teaches, that not only our performances, but alsoour sufferings are of no avail without charity. Men are ready to makemuchofwhat theydo, butmoreofwhat they suffer.They are ready tothinkitagreatthingwhentheyputthemselvesoutoftheirway,orareatgreatexpenseorsuffering,fortheirreligion.Theapostleherementionsasufferingofthemostextremekind,sufferingeventodeath,andthatoneof themost terrible forms of death, and says that even this is nothingwithoutcharity.Whenamanhasgivenawayallhisgoods,hehasnothing

elseremainingthathecangive,buthimself.Andtheapostleteaches,thatwhenamanhasgivenallhispossessions, ifhethengoesontogivehisown body, and that to be utterly consumed in the flames, it will availnothing,ifitisnotdonefromsincereloveintheheart.Thetimewhentheapostlewrote to theCorinthianswasa timewhenChristianswereoftencalled,notonlytogivetheirgoods,buttheirbodiesalso,forChrist'ssake.For the Church then was generally under persecution, and multitudeswerethenorsoonafterputtoverycrueldeathsforthegospel'ssake.Butthough they suffered in life, or endured the most agonizing death, itwould be in vain without charity. What is meant by this charity, hasalreadybeenexplainedintheformerlecturesontheseverses,inwhichithasbeenshownthatcharityisthesumofallthatisdistinguishinginthereligionoftheheart.

AndthereforethedoctrinethatIwouldderivefromthesewordsisthis:THATALLTHATMENCANDO,ANDALLTHATTHEYCANSUFFER,CAN NEVER MAKE UP FOR THE WANT OF SINCERE CHRISTIANLOVEINTHEHEART.

I.Theremaybegreatperformance,andsotheremaybegreatsufferings,withoutsincereChristianloveintheheart.And,

1.Theremaybegreatperformanceswithout it.TheapostlePaul, in thethirdchapteroftheepistletothePhilippians,tellsuswhatthingshedidbefore his conversion, andwhile he remained aPharisee. In the fourthverse,hesays,"Ifanyothermanthinkeththathehathwhereofhemighttrust in the flesh, Imore."Manyof thePharisees did great things, andabounded in religions performances. The Pharisee mentioned in Luke18:11,12,boastedofthegreatthingsthathehaddone,bothtowardsGodandmen,andthankedGodthathesoexceededothermeninhisdoings.And many of the heathen have been eminent for their greatperformances:somefortheirintegrity,orfortheirjustice,andothersfortheir great deeds done for the public good. Many men, without anysincerityofloveintheirhearts,havebeenexceedingmagnificentintheirgifts for pious and charitable uses, and have thus gotten to themselvesgreatfame,andhadtheirnameshandeddowninhistorytoposteritywithgreatglory.Manyhavedonegreatthingsfromfearofhell,hopingtherebytoappeasetheDeityandmakeatonementfortheirsins,andmanyhave

donegreatthingsfrompride,andfromadesireforreputationandhonoramongmen.Andthoughthesemotivesarenotwonttoinfluencementoa constant and universal observance ofGod's commands, and to go onwith a course of Christian performances, and with the practice of allduties towardsGod andman through life, yet it is hard to say how farsuch natural principles may carry men in particular duties andperformances.Andso,

2.Theremaybegreatsufferingsforreligion,andyetnosincerityofloveintheheart.Personsmayundergogreatsufferingsinlife,justassomeofthe Pharisees used themselves to great severities, and to penances andvoluntaryinflictions.Manyhaveundertakenwearisomepilgrimagesandhaveshutthemselvesoutfromthebenefitsandpleasuresofthesocietyofmankind, or have spent their lives in deserts and solitudes, and somehavesuffereddeath,ofwhomwehaveno reason to think theyhadanysincere love toGod in their hearts.Multitudes among thePapists havevoluntarily gone and ventured their lives in bloody wars, in hopes ofmeriting heaven by it. In the wars carried on with the Turks andSaracens,calledtheHolyWars,orCrusades,thousandswentvoluntarilytoallthedangersoftheconflict,inthehopeofthussecuringthepardonof their sins and the rewards of glory hereafter.Many thousands, yea,somemillions,inthiswaylosttheirlives,eventothedepopulation,inaconsiderable measure, of many parts of Europe. And the Turks weremany of them enraged by this exceedingly, so as to venture their lives,andrush,asitwere,upontheverypointsoftheswordsoftheirenemies,becauseMahomethaspromisedthatallthatdieinwar,indefenseoftheMahometan faith, shall go at once to Paradise. And history tells us ofsome that have yielded themselves to voluntary death, out of mereobstinacy and sturdiness of spirit, rather than yield to the demand ofothers,whentheymight,withoutdishonor,havesavedtheirlives.Manyamongtheheathenhavediedfortheircountry,andmanyasmartyrsforafalsefaith,thoughnotinanywiseinsuchnumbers,norinsuchamanner,asthosethathavediedasmartyrsforthetruereligion.Andinall thesecases, many doubtless have endured their sufferings, or met death,withouthavinganysinceredivineloveintheirhearts,But,

II.Whatevermenmaydoorsuffer,theycannot,byalltheirperformances

andsufferings,makeupforthewantofsincereloveintheheart.—Iftheylaythemselvesouteversomuchinthethingsofreligionandareeversomuchengaged inactsof justiceandkindnessanddevotion,and if theirprayersandfastingsareeversomuchmultiplied,oriftheyshouldspendtheirtimeeversomuchintheformsofreligiousworship,givingdaysandnightstoit,anddenyingsleeptotheireyesandslumbertotheireyelidsthat theymight be themore laborious in religious exercises, and if thethings that they shoulddo in religionwere suchas toget themanamethroughouttheworldandmakethemfamoustoallfuturegenerations,itwouldallbeinvainwithoutsincerelovetoGodintheheart.Andsoifamanshouldgivemostbounteouslytoreligiousorcharitableuses,andif,possessing the riches of a kingdom, he should give it all, and from thesplendorofanearthlyprinceshouldreducehimselftoalevelofbeggars,and if he should not stop there, butwhenhe had done all this, shouldyieldhimselftoundergothefiercestsufferings,givingupnotonlyallhispossessions, but also giving his body to be clothed in rags, or to bemangled and burned and tormented asmuch as the wit of man couldconceive,all,evenallthis,wouldnotmakeupforthewantofsincerelovetoGod in the heart.And it is plain that itwouldnot, for the followingreasons:—

1. It isnot the externalworkdone, or the suffering endured, that is, initself,worthanythinginthesightofGod.—Themotionsandexerciseofthe body, or anything thatmay be done by it, if considered separatelyfromtheheart—theinwardpartoftheman—isofnomoreconsequenceorworthinthesightofGodthanthemotionsofanythingwithoutlife.Ifanythingbeofferedorgiven,thoughitbesilver,orgold,orthecattleonathousandhills,thoughitbeathousandrams,ortenthousandsofriversofoil,thereisnothingofvalueinit,asanexternalthing,inGod'ssight.IfGod were in need of these things, they might be of value to him inthemselvesconsidered,independentlyofthemotivesoftheheartthatledtotheirbeingoffered.Weoftenstandinneedofexternalgoodthings,andthereforesuchthings,offeredorgiventous,mayanddohaveavaluetous, in themselves considered.ButGod stands inneedofnothing.He isall-sufficient in himself. He is not fed by the sacrifices of beasts, norenriched by the gift of silver, or gold, or pearls — "Every beast of theforest ismine, and the cattleupona thousandhills. If Iwerehungry, I

wouldnottellthee,fortheworldismine,andthefulnessthereof"(Psa.50:10,12.)"Allthingscomeofthee,andofthineownhavewegiventhee.O Lord our God, all this store that we have prepared to build thee anhouseforthineholyname,comethofthinehand,andisallthineown"(1Chr.29:14, 16).Andas there isnothingprofitable toGod inanyofourservicesorperformances,sotherecanbenothingacceptableinhissightinamereexternalactionwithoutsincereloveintheheart,"fortheLordseethnotasmenseeth;formanlookethontheoutwardappearance,butGodlookethontheheart."Theheartisjustasnakedandopentohimasthe external actions. And therefore he sees our actions, and all ourconduct, not merely as the external motions of a machine, but as theactions of rational, intelligent creatures, and voluntary free agents; andthereforetherecanbe,inhisestimation,noexcellenceoramiablenessinanythingwecando,iftheheartbenotrightwithhim.

AndsoGod takesnopleasure inanysufferings thatwemayendure, inthemselves considered. He is not profited by the torments men mayundergo,nordoeshedelighttoseethemputtingthemselvestosuffering,unless ithe fromsomegoodmotive,or tosomegoodpurposeandend.Wesometimesmayneedthatourfellowmen,ourfriendsandneighbors,should suffer for us, and should help us to bear our burdens, and putthemselves to inconvenience for our sake. But God stands in no suchneed of us, and therefore our sufferings are not acceptable to him,considered merely as sufferings endured by us, and are of no accountapartfromthemotivethatleadsustoendurethem.Nomatterwhatmaybedoneor suffered, neitherdoingsnor sufferingswillmakeup for thewantoflovetoGodinthesoul.TheyarenotprofitabletoGod,norlovelyfortheirownsakeinhissight.Norcantheyevermakeupfortheabsenceof that love to God and love tomen, which is the sum of all that Godrequiresofhismoralcreatures.

2.Whatever is done or suffered, yet if the heart iswithheld fromGod,thereisnothingreallygiventohim.—Theactoftheindividual,inwhathedoesorsuffers,isineverycaselookedupon,notastheactofalifelessengine or machine, but as the act of an intelligent, voluntary, moralbeing.For surely amachine is not properly capable of giving anything;and ifanysuchmachine that iswithout life,beingmovedbyspringsor

weights,placesanythingbeforeus,itcannotproperlybesaidtogiveittous.Harpsandcymbals,andotherinstrumentsofmusic,wereofoldmadeuse of in praising God in the temple and elsewhere. But these lifelessinstrumentscouldnotbesaidtogivepraisetoGod,becausetheyhadnothought, nor understanding, or will, or heart, to give value to theirpleasant sounds. And so, though a man has a heart, and anunderstanding,andawill,yetifwhenhegivesanythingtoGod,hegivesitwithouthisheart,thereisnomoretrulygiventoGodthanisgivenbytheinstrumentofmusic.

Hethathasnosincerityinhisheart,hasnorealrespecttoGodinwhatheseemstogive,orinallhisperformancesorsufferings,andthereforeGodisnothisgreatend inwhathedoesorgives.What isgiven, isgiven tothatwhichtheindividualmakeshisgreatendingiving.Ifhisendbeonlyhimself,thenitisgivenonlytohimself.andnottoGod.Ifhisaimbehisownhonor or ease, orworldlyprofit, then the gift is but anoffering tothese things. The gift is an offering to him to whom the giver's heartdevotes,andforwhomhedesignsit.Itistheaimoftheheartthatmakestherealityof thegift.Andif thesincereaimoftheheartbenottoGod,thenthereisinrealitynothinggiventohim,nomatterwhatisperformedorsuffered.SothatitwouldbeagreatabsurditytosupposethatanythingthatcanbeofferedorgiventoGod,canmakeupfortheabsenceoflovein the heart to him. For without this, nothing is truly given, and theseeminggiftisbutmockeryoftheMostHigh.Thisfurtherappears,

3. From the fact, that this love or charity is the sum of all that Godrequiresofus.AnditisabsurdtosupposethatanythingcanmakeupforthewantofthatwhichisthesumofallthatGodrequires.Charityorloveissomethingthathasitsseatintheheart,andinwhich,aswehaveseen,consistsallthatissavinganddistinguishinginChristiancharacter.ThisloveitisofwhichourSaviorspeaksasthesumofallrequiredinthetwotables of the law, andwhich the apostle declares is the fulfilling of thelaw.Howcanwemakeupforthedefect,when,bywithholdingit,wedoineffectwithholdthesum-totalofallthatGodrequiresofus?Itwouldbeabsurdtosupposethatwecanmakeupforonethingthatisrequiredbyofferinganotherthatisrequired—thatwecanmakeupforonedebtbypayinganother.But it isstillmoreabsurdtosupposethatwecanmake

upforthewholedebtwithoutpayinganything,butbycontinuingstilltowithholdallthatisrequired.Astoexternalthingswithouttheheart,Godspeaksof themasnotbeing the things thathehas required (Isa. 1:12),and demands that the heart be given to him, if we would have theexternalofferingaccepted.

4. Ifwemake a great showof respect and love toGod, in the outwardactions,while there is no sincerity in the heart, it is but hypocrisy andpracticallyinguntotheHolyOne.—Topretendtosuchrespectandlove,whenitisnotfeltintheheart,istoactasifwethoughtwecoulddeceiveGod.ItistodoasIsraeldidinthedesert,aftertheyhadbeendeliveredfromEgypt,whentheyaresaidtohave"lieduntoGodwiththeirmouth,andtohaveflatteredhimwiththeirtongues"(Psa.78:36).Butsurelyitisasabsurdtosupposethatwecanmakeupforthewantofsincererespectbyflatteryandguile,astosupposewecanmakeupforthewantoftruthbyfalsehoodandlying.

5.Whatevermaybedoneorsuffered,iftherebenosincerityintheheart,it is all but an offering to some idol. — As observed before, there isnothing,inthecasesupposed,reallyofferedtoGod,andthereforeitwillfollow, that it is offered to some other being, or object, or end, andwhatever thatmaybe, it iswhat the Scriptures call an idol. In all suchofferings,somethingisvirtuallyworshipped;andwhateveritis,beitself,or our fellowmen, or theworld, that is allowed to usurp the place thatshouldbegiventoGod,andtoreceivetheofferingsthatshouldbemadetohim.AndhowabsurdtosupposewecanmakeupforwithholdingfromGod that which is his due, by offering something to our idol! It is asabsurdas it is tosupposethat thewifecanmakeupforwantof lovetoherhusband,bygivingthataffectionwhichisduetohimtoanothermanwhoisastranger;orthatshecanmakeupforherwantoffaithfulnesstohim,bytheguiltofadultery.

Intheapplicationofthissubject,itbecomesustouseit,

1.Inthewayofself-examination.—Ifitbeindeedso—thatallwecandoorsufferisinvain,ifwehavenotsincerelovetoGodintheheart—thenitshouldputusuponsearchingourselveswhetherornowehavethislovein sincerity in our hearts. There aremany thatmake a profession and

showofreligion,andsomethatdomanyoftheoutwardthingswhichitrequires,andpossibly theymay think that theyhavedoneandsufferedmuchforGodandhisservice.Butthegreatinquiryis,hastheheartbeensincere in it all, andhasallbeen sufferedordone froma regard to thedivine glory? Doubtless, if we examine ourselves, wemay seemuch ofhypocrisy.Butisthereanysincerity?Godabominatesthegreatestthingswithoutsincerity,butheacceptsofanddelightsinlittlethingswhentheyspringfromsincerelovetohimself.Acupofcoldwatergiventoadiscipleinsincerelove,isworthmoreinGod'ssightthanallone'sgoodsgiventofeed thepoor,yea, than thewealthofakingdomgivenaway,orabodyofferedup in the flames,without love.AndGodaccepts of even a littlesincerelove.Thoughtherebeagreatdealofimperfection,yet,iftherebeany true sincerity in our love, that little shall not be rejected becausethereissomehypocrisywithit.Andhereitmaybeprofitabletoobserve,thattherearethesefourthingsthatbelongtothenatureofsincerity,viz.truth,freedom,integrity,andpurity.And,

First,truth.—Thatis,thattherebethattrulyintheheartofwhichthereis the appearance and show in the outward action. Where there is,indeed, true respect toGod, the love thathonorshimwillbe felt in theheart, justasextensivelyasthereisashowmadeof it inthewordsandactions. In this sense it is said in the fifty-first psalm, "Behold, thoudesiresttruthintheinwardparts."Andinthisviewitisthatsincerityisspoken of in the Scriptures as the opposite of hypocrisy, and that asincereChristianissaidtobeonethatissuchindeedasheappearstobe— one "without guile" (John 1:47 ). Examine yourself, therefore, withrespecttothismatter.Ifinyouroutwardactions,thereisanappearanceor show of respect to God, inquire if it be only external, or if it besincerely felt in your heart. For without real love or charity you arenothing.The

Second thing, in the nature of sincerity, is Freedom. On this accountespeciallytheobedienceofChristiansiscalledfilial,ortheobedienceofchildren, because it is an ingenuous, free obedience, and not legal,slavish, and forced, but that which is performed from love and withdelight.Godischosenforhisownsake;andholinessforitssake,andforGod's sake. Christ is chosen and followed because he is loved, and

religionbecauseitisloved,andthesoulrejoicesinit,findinginitsdutiesthe highest happiness and delight. Examine yourself faithfully on thispoint,whetherornothisspiritisyours.The

ThirdthingbelongingtothenatureofthissincerityisIntegrity.Thewordsignifies wholeness, intimating that where this sincerity exists, God issought, and religion is chosenand embracedwith thewholeheart, andadheredtowiththewholesoul.Holinessischosenwiththewholeheart.Thewholeofdutyisembraced,andentereduponmostcordially,whetherithaverespecttoGodortoman,whetheritbeeasyordifficult,whetherithavereferencetolittlethingsorgreat.Thereisaproportionandfullnessin the character. Thewholeman is renewed. Thewhole body and souland spirit are sanctified. Every member is yielded to the obedience ofChrist.Allthepartsofthenewcreaturearebroughtintosubjectiontohiswill.Theseedsofallholydispositionsareimplantedinthesoul,andtheywill more andmore bear fruit in the performance of duty and for thegloryofGod.The

Fourth thing thatbelongs to thenatureof sincerity isPurity.Thewordsincereoftensignifiespure.Soin1Pet.2:2—"Asnew-bornbabes,desirethe sincere milk of the word, that ye may grow thereby;" i.e. pure,unmixed,unadulterated.Thisappears in theoppositionofvirtuetosin.Theone is spokenofasdefilement,and impurity,anduncleanness: theother,asthatwhichisfreefromthesethings.Theapostlecomparessintoabodyofdeath,oradeadbody,whichofallthingsismostpollutinganddefiling,whileholinessisspokenofaspurity,andholypleasuresaspurepleasures,andthesaints inheavenaswithoutspotbeforethethroneofGod. Inquire, then, whether this purity is yours, and whether, in itspossession, you find the evidence that you sincerely love God. Thissubjectmayalso

2. Convince those who are still in an unregenerate state, of their lostcondition.—Ifitbeindeedso,thatbyallyoucaneitherdoorsuffer,youcannotmakeup for thewantofaholy,sincereprincipleof love inyourheart,thenitwillfollowthatyouareinanundoneconditiontillyouhaveobtainedGod'sregeneratinggracetorenewarightspiritwithinyou;andthat,dowhatyouwill,orundergoandsufferwhatyouwill,youcannotbedelivered fromyourwickednesswithout the convertinggraceofGod. If

you make ever so many prayers, that will not make your case lessmiserable,unlessGod,byhismightypower,ispleasedtogiveyouanewheart. If you take ever so much pains in religion, and cross and denyyourself, and do or suffer ever somuch, all will not avail without this.Therefore, whatever you have done, though you can look back upon agreat many prayers offered, and much time spent in reading andmeditation,youhavenoreasontothinkthatthesethingshavemadeanyatonementforyoursins,orrenderedyourcaseanythelessdeplorable,orleft you any other than a wretched, lost, miserable, guilty, and ruinedcreature.

Natural,unrenewedmenwouldhegladtohavesomethingtomakeupforthe want of sincere love and real grace in their hearts.Many do greatthings tomake up for thewant of it, while others are willing to suffergreatthings.But,alas!howlittledoesitallsignify!Nomatterwhattheymaydo or suffer, it doesnot change their character. If theybuild theirhopes upon it, they do but delude themselves, and feed upon the eastwind.Ifsuchbeyourcase,considerhowmiserableyouwillbewhileyoulive without hope in the only true source of hope, and howmiserablewhenyoucometodie,whenthesightofthekingofterrorswillshowthenothingnessandvanityofallyourdoings.Howmiserable,whenyouseeChrist coming to judgment in the clouds of heaven! Then you will bewillingtodoandsufferanything,thatyoumaybeacceptedbyhim.Butdoingsor sufferingswillnot avail.Theywill not atone for your sins, orgive youGod's favor, or save you from the overwhelming stormsof hiswrath.Rest,then,onnothingthatyouhavedoneorsuffered,orthatyoucandoorsuffer,butrestonChrist.Letyourheartbefilledwithsincerelovetohim;andthen,atthelastgreatday,hewillownyouashisfollowerandashisfriend.Thesubject,

3.ExhortsallearnestlytocherishsincereChristianloveintheirhearts.—Ifitbeso,thatthisisofsuchgreatandabsolutesnecessity,thenletitbetheonegreatthingthatyouseek.Seekitwithdiligenceandprayer,andseekitofGod,andnotofyourself.Heonlycanbestowit.Itissomethingfarabovetheunassistedpowerofnature.Forthoughtheremaybegreatperformances,andgreatsufferingstoo,yetwithoutsincerelovetheyareall invain.Suchdoingsandsufferingsmayindeedberequiredofus,as

thefollowersofChrist,andinthewayofduty.Butwearenottorestinthem, or feel that they have anymerit orworthiness in themselves. Atbesttheyarebuttheoutwardevidenceandtheoutflowingofarightspiritintheheart.Beexhorted,then,asthegreatthing,tocherishsincerelove,or Christian charity, in the heart. It is that which youmust have; andthereisnothingthatwillhelpyourcasewithoutit.Withoutit,allwill,insomerespect,buttendtodeepenyourcondemnation,andtosinkyoutobutlowerdepthsintheworldofdespair

CharityMeekinBearingEvilandInjuries

1Corinthians13:4,"Charitysufferethlong,andiskind."

THEapostle,inthepreviousverses,aswehaveseen,setsforthhowgreatand essential a thing charity, or a spirit of Christian love, is, inChristianity: that it is farmorenecessary and excellent thananyof theextraordinary gifts of the Spirit, that it far exceeds all externalperformancesandsufferings,and,inshort,thatitisthesumofallthatisdistinguishing and saving in Christianity the very life and soul of allreligion,withoutwhich, thoughwe give all our goods to feed the poor,andourbodiestobeburned,wearenothing.Andnowheproceeds,ashissubject naturally leads him, to show the excellent nature of charity, bydescribing its several amiable and excellent fruits. In the text, two ofthesefruitsarementioned:sufferinglong,whichhasrespecttotheevilorinjury received from others; and being kind, which has respect to thegoodtobedonetoothers.Dwelling,forthepresent,onthefirstofthesepoints,Iwouldendeavortoshow,

THATCHARITY,ORATRULYCHRISTIANSPIRIT,WILLDISPOSEUSMEEKLY TO BEAR THE EVIL THAT IS RECEIVED FROMOTHERS,ORTHEINJURIESTHATOTHERSMAYDOTOUS.

MeeknessisagreatpartoftheChristianspirit.Christ,inthatearnestand

touchingcallandinvitationofhisthatwehaveintheeleventhchapterofMatthew,inwhichheinvitesallthatlaborandareheavy-ladentocometohimselfforrest,particularlymentions,thathewouldhavethemcometo learn of him; for he adds, "I am meek and lowly in heart." Andmeekness, as it respects injuries received from men, is called long-sufferingintheScriptures,andisoftenmentionedasanexercise,orfruitof theChristianspirit (Gal.5:22)—"The fruitof theSpirit is love, joy,peace, long-suffering;"andEph.4:1 ,2"I therefore, theprisonerof theLord,beseechyouthatyewalkworthyofthevocationwherewithyearecalled, with all lowliness andmeekness, with long-suffering," etc.; andCol.3:12,13—"Putontherefore,astheelectofGod,holyandbeloved,bowels of mercy, kindness, humbleness of mind, meekness, long-suffering;forbearingoneanother,andforgivingoneanother,ifanymanhaveaquarrelagainstany:evenasChristforgaveyou,soalsodoye."

Indwellingmorefullyonthispoint,Iwould—I.Takenoticeofsomeofthe variouskindsof injuries thatwemay receive fromothers; II. Showwhat ismeantbymeeklybearingsuch injuries;and, III.Howthat love,whichisthesumoftheChristianspirit,willdisposeustodothis.And,

I.Iwouldbrieflynoticesomeofthevariouskindofinjuriesthatwemayor do receive from others. — Some injure others in their estates byunfairness and dishonesty in their dealings, by being fraudulent anddeceitfulwith them, or at least by leading them to act in thedark, andtaking advantage of their ignorance; or by oppressing them, takingadvantage of their necessities; or by unfaithfulness towards them, notfulfillingtheirpromisesandengagements,andbeingslackandslightingin any business they are employed in by their neighbors, aiming atnothingbut just tomeet the letterof their engagements, andnotbeingcarefultoimprovetheirtimetotheutmostinaccomplishingthatwhichtheyare engaged todo;orby askingunreasonableprices forwhat theydo; or by withholding what is due, from their neighbors, unjustly,neglectingtopaytheirdebts,orunnecessarilyputtingtheirneighborstotrouble anddifficulty to getwhat is due from them.Andbesides these,therearemanyothermethodsinwhichmeninjureoneanotherintheirdealings,byanabundanceofcrookedandperverseways, inwhich theyarefar fromdoingtoothersastheywouldhavethemdotothemselves,

andbywhichtheyprovokeandirritateandinjureoneanother.

Someinjureothersintheirgoodname,byreproachingorspeakingevilofthem behind their backs. No injury is more common, and no iniquitymorefrequentorbase,thanthis.Otherwaysofinjuryareabundant,butthe amount of injury by evil-speaking of this kind, is beyond account.Someinjureothersbymakingorspreadingfalsereportsaboutthem,andsocruellyslanderingthem.Others,withoutsayingthatwhichisdirectlyfalse, greatly misrepresent things, picturing out everything respectingtheirneighborsintheworstcolors,exaggeratingtheirfaults,andsettingthemforthasfargreaterthantheyreallyare,alwaysspeakingoftheminan unfair and unjust manner. A great deal of injury is done amongneighbors by thus uncharitably judging one another, and puttinginjuriousandevilconstructionsononeanother'swordsandactions.

Persons may greatly injure others in their thoughts, by unjustlyentertainingmean thoughts, or a lowesteemof them.Somearedeeplyandcontinuallyinjurioustoothers,bythecontempttheyhabituallyhaveofthemintheirhearts,andbytheirwillingnesstothinktheworstaboutthem.And,astheoutflowingofthethoughts,agreatdealisdonetotheinjuryof othersby thewords; for the tongue isbut too ready tobe thewicked instrument of expressing the evil thoughts and feelings of thesoul,andhence,intheScriptures(Job5:21),itiscalledascourge,andiscompared (Psa. 140:3 ) to the fangs of some very poisonous kinds ofserpents,whosebiteissupposedtocausedeath.

Sometimes men injure others in their treatment and actions towardsthem,andintheinjuriousdeedstheydothem.Ifclothedwithauthority,they sometimes carry themselves very injuriously toward those overwhom their authority extends, by behaving very assumingly andmagisterially and tyrannically toward them. Sometimes those who areunderauthority,carrythemselvesveryinjuriouslytowardthosewhoareoverthem,bydenyingthemthatrespectandhonorwhichareduetotheirplaces, and thus to themselves while they occupy them. Some carrythemselvesveryinjuriouslytowardothersbytheexerciseofaveryselfishspirit,seemingtobeallforthemselves,andapparentlyhavingnoregardtothegoodorbenefitoftheirneighbor,butalltheircontrivanceisonlytobetter their own interests. Some carry themselves injuriously in the

manifestationofaveryhaughtyandproudspirit,asthoughtheythoughttheyweremoreexcellentthanallothers,andthatnobodywasatalltoberegardedexceptthemselvesalone.Thisappearsintheirairandtalkandactions,andtheirgreatlyassumingbehavior ingeneral,allofwhicharesuch,thatthoseaboutthemfeel,andjustlyfeel,thattheyareinjuredbythem. Some carry themselves very injuriously by the exercise of a verywillfulspirit,beingsodesperatelysetonhavingtheirownway,thattheywill, if possible, bend everything to their ownwill, and neverwill altertheircareer,noryieldtothewishesofothers.Theyshuttheireyesagainstthe light or motives others may offer, and have no regard to anyone'sinclination but their own, being always perverse and willful in havingtheirownway.Somecarrythemselvesinjuriouslyinthecoursetheytakeinpublicaffairs,actingnotsomuchfromaregardforthepublicgood,asfromthespiritofoppositiontosomeparty,ortosomeparticularperson,sothatthepartyorpersonopposedis injured,andoftentimesisgreatlyprovoked and exasperated. Some injure others by the malicious andwickedspirittheycherishagainstthem,whetherwithorwithoutcause.Itis not an uncommon thing for neighbors to dislike and even hate oneanother;not cherishinganything like love toeachother in theirhearts,but whether they acknowledge it or not, in reality hating one another,having no delight in each other's honor and prosperity, but, on thecontrary, being pleased when they are cast down and in adversity,foolishlyandwickedlythinking,perhaps,thatanother'sfall istheirownelevation,whichitneveris.Someinjureothersbythespiritofenvytheyshow toward them, cherishing ill-will toward them for no other reasonthanforthehonorandprosperitytheyenjoy.

Manyinjureothersfromaspiritofrevenge,deliberatelyreturningevilforevil, forrealorimaginaryinjuriesreceivedfromthem.Some,aslongastheylive,willkeepupagrudgeintheirheartsagainsttheirneighbor,andwhenever an opportunity offers, will act it out in injury to him in thespiritofmalice.And in innumerableotherparticularwayswhichmightbementioned,domeninjureoneanother; thoughthesemaysuffice forourpresentpurpose.But,

II.Iwouldgoontoshowwhatismeantbymeeklybearingsuchinjuries,orhowtheyoughtmeekly tobeborne.—AndhereIwouldshow, first,

thenatureofthedutyenjoined;andthenwhyitiscalledlong-suffering,orsufferinglong.And,

1.Iwouldshowthenatureofthedutyofmeeklybearingtheinjurieswesufferfromothers.And,

First, it implies that injuries offered should be borne without doinganythingtorevengethem.—Therearemanywaysinwhichmendothatwhich is revengeful: not merely by actually bringing some immediatesufferingontheonethatmayhaveinjuredthem,butbyanything,eitherinspeechorbehavior,whichshowsabitternessofspiritagainsthimforwhat he has done. Thus, if after we are offended or injured, we speakreproachfullytoourneighbor,orofhimtoothers,withadesigntoloweror injure him, and that we may gratify the bitter spirit we feel in ourhearts for the injury that neighbor has done us, this is revenge. He,therefore, that exercisesaChristian long-suffering towardhisneighbor,willbeartheinjuriesreceivedfromhimwithoutrevengingorretaliating,either by injuriousdeeds or bitterwords.Hewill bear itwithoutdoinganythingagainsthisneighborthatshallmanifestthespiritofresentment,withoutspeakingtohim,orofhim,withrevengefulwords,andwithoutallowingarevengefulspiritinhisheart,ormanifestingitinhisbehavior.Hewillreceiveallwithacalm,undisturbedcountenance,andwithasoulfullofmeekness,quietness,andgoodness.Thishewillmanifestinallhisbehavior to theone thathas injuredhim,whether tohis faceorbehindhisback.Hence it is, that this virtue is recommended in theScripturesunderthenameofgentleness,orasalwaysconnectedwithit,asmaybeseen in Jam. 3:17 , andGal. 5:22 . In him that exercises the Christianspirit as he ought, there will not be a passionate, rash, or hastyexpression,orabitter,exasperatedcountenance,oranairofviolenceinthetalkorbehavior.But,onthecontrary,thecountenanceandwordsanddemeanorwillallmanifestthesavorofpeaceablenessandcalmnessandgentleness.Hemayperhapsreprovehisneighbor.Thismayclearlybehisduty. But if he does, it will be without impoliteness, and without thatseveritythatcantendonlytoexasperate.Thoughitmaybewithstrengthofreasonandargument,andwithplainanddecidedexpostulation,itwillstill be without angry reflections or contemptuous language. He mayshowadisapprobationofwhathasbeendone,butitwillbenotwithan

appearance of high resentment, but as reproving the offender for a sinagainstGod,ratherthanasfortheoffenseagainsthimself:aslamentinghiscalamity,morethanresentinghisinjury,asseekinghisgood,nothishurt,andasonethatmoredesirestodelivertheoffenderoutoftheerrorintowhichhehasfallen,thantobeevenwithhimfortheinjurydonetohimself.Thedutyenjoinedalsoimplies,

Secondly,thatinjuriesbebornewiththecontinuanceofloveintheheart,andwithout those inwardemotionsandpassions that tend to interruptanddestroyit.—Injuriesshouldbeborne,wherewearecalledtosufferthem,not onlywithoutmanifesting an evil and revengeful spirit in ourwordsandactions,butalsowithoutsuchaspiritintheheart.Weshouldnot only control our passions when we are injured, and refrain fromgivingvent tooutward revenge,but the injury shouldbebornewithoutthe spirit of revenge in the heart.Not only a smooth external behaviorshouldbecontinued,butalsoasincerelovewithit.Weshouldnotceasetoloveourneighborbecausehehasinjuredus.Wemaypity,butnothatehimforit.Thedutyenjoinedalsoimplies,

Thirdly, that injuries be borne without our losing the quietness andrepose of our own minds and hearts. They should not only be bornewithoutaroughbehavior,butwithacontinuanceofinwardcalmnessandreposeof spirit.When the injurieswe suffer are allowed todisturbourcalmness ofmind, and put us into an excitement and tumult, thenwecease to bear them in the true spirit of long-suffering. If the injury ispermitted to discompose and disquiet us, and to break up our inwardrest,wecannotenjoyourselves,andarenotinastatetoengageproperlyin our various duties, and especially we are not in a state for religiousduties — for prayer and meditation. And such a state of mind is thecontraryofthespiritoflong-sufferingandmeeklybearingofinjuriesthatis spokenof in the text.Christiansought still tokeep thecalmnessandserenity of theirminds undisturbed,whatever injuries theymay suffer.Their souls should be serene, and not like the unstable surface of thewater,disturbedbyeverywindthatblows.Nomatterwhatevilstheymaysuffer,orwhatinjuriesmaybeinflictedonthem,theyshouldstillactontheprincipleof thewordsof theSavior tohisdisciples (Luke21:19 )—"Inyourpatiencepossessyeyoursouls."Thedutywearespeakingofalso

implies,oncemore

Fourthly,thatinmanycases,whenweareinjured,weshouldbewillingtosuffermuchinourinterestsandfeelingsforthesakeofpeace,ratherthan do what we have opportunity, and perhaps the right, to do indefendingourselves.—Whenwesuffer injuries fromothers, thecase isoften such that aChristian spirit, ifwedidbut exercise it asweought,would dispose us to forbear taking the advantage we may have tovindicate and right ourselves. For by doing otherwise, we may be themeans of bringing very great calamity on him that has injured us, andtenderness toward himmay and ought to dispose us to a great deal offorbearance, and to suffer somewhat ourselves, rather than bring somuchsufferingonhim.Andbesides,suchacoursewouldprobablyleadtoaviolationofpeace,andtoanestablishedhostility,whereasinthiswaytheremaybehopeofgainingourneighbor,andfromanenemymakinghimafriend.ThesethingsaremanifestfromwhattheapostlesaystotheCorinthiansconcerninggoingtolawonewithanother—"Nowthereforethereisutterlyafaultamongyou,becauseyegotolawonewithanother.Whydoyenotrathertakewrong?whydoyenotrathersufferyourselvestobedefrauded?"(1Cor.6:7 )Not thatall endeavors inmen todefendandrightthemselves,whentheyareinjuredbyothers,arecensurable,orthattheyshouldsufferalltheinjuriesthattheirenemiespleasetobringuponthem,ratherthanimproveanopportunitytheyhavetodefendandvindicatethemselves,eventhoughitbetothedamageofhimthatinjuresthem.Butinmany,andprobablyinmostcases,menoughttosufferlongfirst, in the spirit of the long-suffering charity of the text.And the casemay often be such, that they may be called to suffer considerably, ascharity and prudence shall direct, for the sake of peace, and from asincere Christian love to the one that injures them, rather than deliverthemselvesinthewaytheymayhaveopportunityfor.Havingthusshownwhatisimpliedinthisvirtue,Iwouldnowshow,briefly,

2.Whyitiscalledlong-suffering,orsufferinglong.—Anditseemstobesocalled,especiallyontwoaccounts:—

First,becauseweoughtmeeklytobearnotonlyasmallinjury,butalsoagooddealof injurious treatment fromothers.Weshouldpersevereandcontinueinaquietframe,withoutceasingstilltoloveourneighbor,not

onlywhenhe injures us a little, butwhenhe injures usmuch, and theinjuries he does us are great. Andwe should not only thus bear a fewinjuries, but a great many, and though our neighbor continues hisinjurious treatment to us for a long time.When it is said that charitysufferslong,wecannotinferfromthisthatwearetobearinjuriesmeeklyforaseason,andthatafterthatseasonwemayceasethustobearthem.Themeaningisnot,thatwemustindeedbearinjuriesforalongtime,butmayceasetobearthematlast.Butitis,thatweshouldmeeklycontinuetobearthemthoughtheyarelongcontinued,eventotheend.Thespiritoflong-sufferingshouldnevercease.Anditiscalledlong-suffering,

Secondly, because in some caseswe should bewilling to suffer a greatwhile in our interests, before we improve opportunities of rightingourselves. — Though we may defend ourselves at last, when we aredriven,asitwere,bynecessitytoit,yetwearenottodoitoutofrevenge,or to injure him that has injured us, but only for needful self-defense.Even this, in many cases, is to be given up for peace, and out of aChristian spirit toward him that has injured us, and lest we should doinjury tohim.Havingthusshowninwhatwaysweareoften injuredbyothers,andwhatisimpliedinmeeklybearingtheinjuriesthusinflicted,Icomenowtoshow,

III.Howthatloveorcharity,whichisthesumoftheChristianspirit,tilldisposeusmeeklytobearsuchinjuries.—AndthismaybeshownbothinreferencetolovetoGodandlovetoourneighbors.And,

1.LovetoGodandtheLordJesusChristhasatendencytodisposeustothis.For,

First,lovetoGoddisposesustoimitatehim,andthereforedisposesustosuchlong-sufferingashemanifests.Long-sufferingisoftenspokenofasoneoftheattributesofGod.InExo.34:6,itissaid,"AndtheLordpassedby before him, and proclaimed, the Lord, the Lord God, merciful andgracious, long-suffering," etc. And in Rom. 2:4 , the apostle asks,"Despisest thou the riches of his goodness and forbearance and long-suffering?"Thelong-sufferingofGodisverywonderfullymanifestinhisbearing innumerable injuries frommen,andinjuriesthatareverygreatand long-continued. If we consider the wickedness that there is in the

world,andthenconsiderhowGodcontinuestheworldinexistence,anddoes not destroy it, but showers upon it innumerable mercies, thebountiesofhisdailyprovidenceandgrace,causinghissuntoriseontheevilandonthegood,andsendingrainalikeonthejustandontheunjust,andofferinghisspiritualblessingsceaselesslyandtoall,weshallperceivehow abundant is his long-suffering toward us. And if we consider hislong-sufferingtosomeofthegreatandpopulouscitiesoftheworld,andthink how constantly the gifts of his goodness are bestowed on andconsumedbythem,andthenconsiderhowgreatthewickednessofthesevery cities is, itwill showus how amazingly great is his long-suffering.And the same long-sufferinghasbeenmanifest toverymanyparticularpersons,inallagesoftheworld.Heislong-sufferingtothesinnersthathespares,andtowhomheoffershismercy,evenwhiletheyarerebellingagainsthim.Andheislong-sufferingtowardhisownelectpeople,manyofwhomlonglivedinsin,anddespisedalikehisgoodnessandhiswrath:andyetheborelongwiththem,eventotheend,tilltheywerebroughttorepentance,andmade,throughhisgrace,vesselsofmercyandglory.Andthismercyheshowedtothemevenwhiletheywereenemiesandrebels,as theapostle tellsuswas the casewithhimself— "And I thankChristJesus ourLord,whohath enabledme, for that he countedme faithful,putting me into the ministry; who was before a blasphemer, and apersecutor, and injurious: but I obtained mercy, because I did itignorantlyinunbelief.AndthegraceofourLordwasexceedingabundantwithfaithandlovewhichisinChristJesus.Thisisafaithfulsaying,andworthyofall acceptation, thatChristJesuscame into theworld to savesinners; ofwhom I am chief.Howbeit for this cause I obtainedmercy,that inme first Jesus Christ might show forth all long-suffering, for apatterntothemwhichshouldhereafterbelieveonhimtolifeeverlasting"(1Tim.1:12-16).Now, it is thenatureof love,at least in reference toasuperior,thatitalwaysinclinesanddisposestoimitationofhim.Achild'slovetohis fatherdisposeshimto imitatehis father,andespeciallydoestheloveofGod'schildrendisposethemtoimitatetheirheavenlyFather.Andasheislong-suffering,sotheyshouldbe.And,

Secondly,lovetoGodwilldisposeusthustoexpressourgratitudeforhislong-sufferingexercisedtowardus.Lovenotonlydisposestoimitate,butitworksbygratitude.AndtheythatloveGodwillbethankfultohimfor

the abundant long-suffering that he has exercised toward them inparticular.TheythatloveGodastheyought,willhavesuchasenseofhiswonderfullong-sufferingtowardthemunderthemanyinjuriestheyhaveofferedtohim,thatitwillseemtothembutasmallthingtobearwiththeinjuries that have been offered to them by their fellowmen. All theinjuries they have ever received from others, in comparisonwith thosetheyhaveofferedtoGod,willappearlessthanafewpenceincomparisonwith ten thousand talents.Andas they thankfully acceptof andadmireGod's long-suffering toward themselves, so theycannotbut testify theirapprobationofit,andtheirgratitudeforit,bymanifesting,sofarastheyareable, the same long-suffering toothers.For if they should refuse toexerciselong-sufferingtowardthosethathaveinjuredthem,theywouldpractically disapprove of God's long-suffering toward themselves. Forwhatwe truly approve of anddelight in,we shall not practically reject.And then gratitude for God's long-suffering will also dispose us toobedience to and in this particular, when he commands us to be long-sufferingtowardothers.Andso,again,

Thirdly,lovetoGodtendstohumility,whichisonemainrootofameekand long-suffering spirit. Love to God, as it exalts him, tends to lowthoughts and estimates of ourselves, and leads to a deep sense of ourunworthinessandourdesertofill,becausehethatlovesGodissensibleofthehatefulnessandvilenessofsincommittedagainsttheBeingthatheloves.Anddiscerninganabundanceofthisinhimself,heabhorshimselfin his own eyes, as unworthy of any good, and deserving of all evil.Humility is always found connected with long-suffering, as says theapostle (Eph. 4:2 ) — "With all lowliness and meekness, with long-suffering,forbearingoneanotherinlove."Ahumblespiritdisinclinesustoindulgeresentmentofinjuries,forhethatislittleandunworthyinhisowneyes,willnotthinksomuchofaninjuryofferedtohimashethathashighthoughtsofhimself.Foritisdeemedagreaterandhigherenormitytooffendonethatisgreatandhigh,thanonethatismeanandvile.Itisprideorself-conceitthatisverymuchthefoundationofahighandbitterresentment,andofanunforgivingandrevengefulspirit.Again,

Fourthly,lovetoGoddisposesmentohaveregardtothehandofGodintheinjuriestheysuffer,andnotonlytothehandofman,andmeeklyto

submit tohiswill therein.Love toGoddisposesmentoseehishand ineverything:toownhimasthegovernoroftheworld,andthedirectorofprovidence, and to acknowledge his disposal in everything that takesplace.AndthefactthatthehandofGodisagreatdealmoreconcernedinallthathappenstousthanthetreatmentofmenis,shouldleadus,inagreatmeasure,nottothinkofthingsasfrommen,buttohaverespecttothem chiefly as from God— as ordered by his love and wisdom, evenwhen their immediate source may be the malice or heedlessness of afellowman. And if we indeed consider and feel that they are from thehandofGod,thenweshallbedisposedmeeklytoreceiveandquietlytosubmittothem,andtoownthatthegreatestinjuriesreceivedfrommenarejustlyandevenkindlyorderedofGod,andsobefarfromanyruffleortumultofmindonaccountof them.Itwaswith thisviewthatDavidsomeeklyandquietlybore thecursesofShimei,whenhecame forth,andcursedandcaststonesathim(2Sam.16:5,10),sayingthattheLordhadbid him do it, and therefore forbidding his followers to avenge it. Andoncemore,

Fifthly, love to God disposes us meekly to bear injuries from others,becauseitsetsusverymuchabovetheinjuriesofmen.Anditdoessointwo respects. In the first place, it sets above the reach of injuries fromothers, because nothing can ever really hurt those that are the truefriends of God. Their life is hid with Christ in God, and he, as theirprotectorandfriend,willcarrythemonhighasonthewingsofeagles.Allthingsshallworktogetherfortheirgood(Rom.8:28),andnoneshallbepermittedreallytoharmthem,whiletheyarefollowersof thatwhichisgood(1Pet.3:13).Andthen,inthenextplace,aslovetoGodprevails,ittends to setpersonsabovehuman injuries, in this sense, that themorethey loveGod,themoretheywillplaceall theirhappiness inhim.TheywilllooktoGodastheirall,andseektheirhappinessandportioninhisfavor,and thatnot in theallotmentsofhisprovidencealone.Themorethey love God, the less they set their hearts on their worldly interests,whichareallthattheirenemiescantouch.MencaninjureGod'speopleonlywithrespecttoworldlygood.ButthemoreamanlovesGod,thelessishisheartsetonthethingsoftheworld,andthelesshefeelstheinjuriesthat his enemies may inflict, because they cannot reach beyond thesethings.Andsoitoftenisthecase,thatthefriendsofGodhardlythinkthe

injuriestheyreceivefrommenareworthyofthenameofinjuries,andthecalmandquietnessoftheirmindsarescarcelydisturbedbythem.Andaslong as they have the favor and friendship of God, they are not muchconcernedabout the evilworkand injuriesofmen.Love toGod, andasenseofhisfavor,disposethemtosayoftheinjuriesofmen,whentheywouldtakefromthemtheirworldlyenjoyments,asMephiboshethdidofZiba'stakingtheland(2Sam.19:30),"Yea,lethimtakeall,forasmuchasmylordthekingiscomeagaininpeaceuntohisownhouse."AndaslovetoGodwill, intheseseveralrespects,disposeustolong-sufferingunderinjuriesfromothers,so,

3. Love to our neighbor will dispose us to the same. — In this sense,charitysufferslong—long-sufferingandforbearancearealwaysthefruitoflove.Astheapostleintimates(Eph.4:1,2),itisapartofourwalkingworthily of theChristian vocation, thatwewalk "with all lowliness andmeekness,withlong-suffering,forbearingoneanotherinlove."Lovewillbear with a multitude of faults and offenses, and will incline us (Pro.10:12 ) to cover all sins. So we see by abundant observation andexperience.Thosethatwehaveagreatandstrongaffectionfor,wealwaysbearagreatdealmorefrom,thanfromthosethatwedislike,ortowhomweareindifferent.Aparentwillbearmanythingsinhisownchildthathewould greatly reprobate in the child of another, and a friend toleratesmanythingsinhisfriendthathewouldnotinastranger.Butthereisnoneedtomultiplywordsorreasonsonthisbranchofthesubject,foritisexceedinglyplaintoall.Allknowthat love isofsuchanature, that it isdirectlycontrarybothtoresentmentandrevenge,fortheseimplyill-will,which is the very reverse of love, and cannot exist with it. Withoutdwelling, then, on this point, I pass, in conclusion, tomake somebriefimprovementofthesubject.And,

1.Itexhortsusalltothedutyofmeeklybearingtheinjuriesthatmaybereceived from others. — Let what has been said be improved by us tosuppress all wrath, revenge, and bitterness of spirit, toward those thathaveinjured,orthatmayatanytimeinjureus:whethertheyinjureusinourestatesorgoodnames,orwhethertheyabuseuswiththeirtonguesorwith their hands, and whether those that injure us are our superiors,inferiors,orequals.Letusnotsayinourheart,Iwilldotohimashehath

donetome.Letusnotendeavor,asissometimessaid,"tobeevenwithhim," by some kind of retaliation, or so much as suffer any hatred orbitterness or vindictiveness of spirit, to rise in our hearts. Let usendeavor, under all injuries, to preserve the calmness and quiet of ourspirits,andbereadyrathertosufferconsiderablyinourjustrights,thando anything thatmayoccasionour stirringup, and living in, strife andcontention. To this end I would offer for consideration the followingmotives:—

First, consider theexample thatChristhas setus.—Hewasof ameekandquietspirit,andofamostlong-sufferingbehavior.In2Cor.10:1,weare told by the apostle of the meekness and gentleness of Christ. Hemeeklyboreinnumerableandverygreatinjuriesfrommen.Hewasverymuch the object of bitter contempt and reproach, and slighted anddespisedasofbutlittleaccount.ThoughhewastheLordofglory,yethewas set at nought, and rejected and disesteemed of men. He was theobjectofthespiteandmaliceandbitterrevilingsoftheveryoneshecametosave.Heenduredthecontradictionofsinnersagainsthimself.Hewascalled a glutton and a drunkard; and thoughholy, harmless, undefiled,and separate from sinners, yet he was charged with being a friend ofpublicans and sinners. He was called a deceiver of the people, andoftentimes (as in John 10:20 ;John7:20 ) hewas said to bemad, andpossessedwith thedevil. Sometimes they reproachedhim (John8:48 )withbeingaSamaritan,andhavingadevil:theformerbeingesteemedbythe Jesus as the highest reproach, and the latter as implying themostdiabolical wickedness. He was sometimes charged (John 10:33 ) withbeingawickedblasphemer,andonethatdeserveddeathonthataccount.Sometimestheychargedhimwithworkingmiraclesbythepowerandaidof Beelzebub the prince of devils, and even called him (Mat. 10:25 ) adevilhimself.Andsuchwastheirspiteagainsthim,thattheyhadagreed(John9:22)toexcommunicateorcastoutofthesynagogueanyonethatshouldsaythathewastheChrist.Theyhatedhimwithamortalhatred,andwishedhewasdead, and from time to time endeavored tomurderhim, yea,were almost always endeavoring to imbrue theirhands inhisblood.His very lifewas an annoyance to them, and they hated him so(Psa.41:5), that theycouldnotbear thathe should live.Weveryoftenread (as inJohn5:16 )of their seeking tokillhim.Andwhatpainsdid

many of them take to watch him in his words, that they might havesomething of which to accuse him, and thus be able, with the show ofreason,toputhimtodeath!Andmanytimestheycombinedtogethertotakehis life in thismanner.Theyoftenactually tookupstones tostonehim, and once led him to the brow of a hill, that theymight cast himdown,andthusdashhimtopieces.AndyetChristmeeklyborealltheseinjurieswithoutresentmentoronewordofreproach,andwithaheavenlyquietness of spirit passed through them all. And at last, when he wasmostignominiouslydealtwithofall,whenhisprofessedfriendbetrayed,andhisenemiesseizedhim,andledhimawaytoscourgingandthedeathofthecross,hewentasalambtotheslaughter,openingnothismouth.Notonewordofbitternessescapedhim.Therewasnointerruptionofthecalmness of hismind under his heavy distress and sufferings, nor wastheretheleastdesireforrevenge.But,onthecontrary,heprayedforhismurderers, that they might be forgiven, even when they were aboutnailing him to the cross, and not only prayed for them, but pleaded intheir behalf with his Father, that they knew not what they did. Thesufferingsofhis life, and theagoniesofhisdeath,didnot interrupthislong-sufferingtowardthosethatinjuredhim.

Second,ifwearenotdisposedmeeklytobearinjuries,wearenotfittedtoliveintheworld,forinitwemustexpecttomeetwithmanyinjuriesfrommen.Wedonotdwellinaworldofpurityandinnocenceandlove,butinonethatisfallenandcorrupt,andmiserableandwicked,andthatisverymuchunderthereignanddominionofsin.TheprincipleofDivinelovethatwasonceintheheartofmanisextinguished,andnowreignsinbutfew, and in them in a very imperfect degree. And those principles thattendtomaliceandinjuriousnessaretheprinciplesthatthegeneralityoftheworldareunderthepowerof.Thisworldisaplacewherethedevil,who is called the god of this world, has influence and dominion, andwheremultitudesarepossessedofhisspirit.Allmen,astheapostlesays(2Thess.3:2),havenotfaith.Indeed,butfewhavethatspiritoffaithintheheartwhichleadstothelifebeinggovernedbytherulesofjusticeandkindnesstowardothers.TheaspectoftheworldistoomuchthatofwhichourSaviorspoke,when,insendingouthisdisciples,hesaid(Mat.10:16),"Behold,Isendyouforthassheepinthemidstofwolves."Andthereforethose that have not a spirit, with meekness, and calmness, and long-

suffering,andcomposednessofsoul,tobearinjuriesinsuchaworld,aremiserable indeed,andare liketobewretchedateverystepof theirwaythrough life. If every injury we must meet, and every reproach, andmalicious andunjustdeed, is toput ourminds andhearts into a ruffleand tumult, and disturb the calm and peace in which we may enjoyourselves, then we can have no possession or enjoyment of spirit, butshall be kept in a perpetual turmoil and tumult, like the bark that isdriven to and fro continuallyon the stormyocean.Men thathave theirspiritsheatedandenraged,andrisinginbitterresentmentwhentheyareinjured,actasiftheythoughtsomestrangethinghadhappenedtothem.Whereastheyareveryfoolishinsothinking,foritisnostrangethingatall,butonlywhatwastobeexpectedinaworldlikethis.They,therefore,donotactwisely,thatallowtheirspiritstoberuffledbytheinjuriestheysuffer, forawisemandothbutexpectmoreor less injury in theworld,andispreparedforit,and,inmeeknessofspirit,ispreparedtoendureit.

Third,inthiswayweshallbemostaboveinjuries.Hethathasestablishedsuch a spirit and disposition of mind that the injuries received fromothersdonotexasperateandprovokehim,ordisturbthecalmnessofhismind,lives,asitwere,aboveinjuries,andoutoftheirreach.Heconquersthem,andridesoverandabovethem,asintriumph,exaltedabovetheirpower.HethathassomuchoftheexerciseofaChristianspirit,astobeable meekly to bear all injuries done him, dwells on high, where noenemycanreachhim.History tellsus, thatwhen thePersiansbesiegedBabylon,thewallsofthecityweresoexceedinghigh,thattheinhabitantsused to stand on the top of them, and laugh at their enemies. So onewhose soul is fortified with a spirit of Christian meekness, and adispositioncalmlytobearallinjuries,maylaughattheenemythatwouldinjure him. If any that have an ill spirit against us, and are thereforedisposedtodousaninjurybyreproachingusorotherwise,seethatbysodoingtheycandisturbandvexus,theyaregratifiedthereby.Butiftheyseethatbyall theycandotheycannot interruptthecalmofourminds,norbreakupourserenityof soul, then theyare frustrated in theiraim,andtheshaftswithwhich theywouldwoundus fallbackwithoutdoingtheexecutiontheyintended.While,ontheotherhand,justinproportionasweallowourminds tobedisturbedandembarrassedby the injuriesofferedbyanadversary,justinthesameproportiondowefallunderhis

power.

Fourth,thespiritofChristianlong-suffering,andofmeeknessinbearinginjuries, is amark of true greatness of soul. It shows a true and noblenature,andrealgreatnessofspirit,thustomaintainthecalmnessofthemindinthemidstofinjuriesandevils.Itisanevidenceofexcellenceoftemper,andofinwardfortitudeandstrength."Hethatisslowtoanger,"saysSolomon(Pro.16:32),"isbetterthanthemighty:andhethatrulethhisspiritthanhethattakethacity;"thatis,heshowsamorenobleandexcellent nature, and more true greatness of spirit, than the greatestconquerorsoftheearth.Itisfromlittlenessofmindthatthesouliseasilydisturbed and put out of repose by the reproaches and ill-treatment ofmen: just as little streams of water are much disturbed by the smallunevennessesandobstacles theymeetwith in their course,andmakeagreat deal of noise as they pass over them, whereas great and mightystreamspassoverthesameobstaclescalmlyandquietly,withoutarippleonthesurfacetoshowtheyaredisturbed.Hethatpossesseshissoulaftersuch a manner that, when others harm and injure him, he can,notwithstanding, remain in calmnessandheartygoodwill toward them,pitying and forgiving them from the heart,manifests therein a godlikegreatnessofspirit.Suchameekandquietandlong-sufferingspiritshowsatruegreatnessofsoul, inthat itshowsgreatandtruewisdom,assaystheapostleJames(Jam.3:13)—"Who isawisemanandenduedwithknowledge among you? let him show out of a good conversation hisworkswithmeeknessofwisdom."AndthewiseSolomon,whowellknewwhat belonged towisdom, often speaks of thewisdomof such a spirit:declaring (Pro. 13:10 ) that "only by pride cometh contention; butwiththewell-advisediswisdom;"andagain(Pro.29:8),that"wisementurnawaywrath;" and still again (Pro. 19:11 ), that "the discretion of amandeferrethhisanger."Onthecontrary,thosethatareapthighlytoresentinjuries,andtobegreatlyangeredandvexedby them,arespokenof intheScripturesasofalittleandfoolishspirit."Hethatisslowtowrath,"says Solomon (Pro. 14:29 ), "is of great understanding; but he that ishasty of spirit exalteth folly;" and again (Ecc. 7:8 , 9 ), "The patient inspirit is better than theproud in spirit.Benothasty in thy spirit to beangry;forangerrestethinthebosomoffools;"andstillagain(Pro.14:16-18 ), "The fool rageth and is confident. He that is soon angry dealeth

foolishly,andamanofwickeddevicesishated.Thesimpleinheritfolly."And, on the other hand, a meek spirit is expressly spoken of in theScriptureasanhonorablespirit;asinPro.20:3—"Itisanhonourforamantoceasefromstrife."

Fifth,thespiritofChristianlong-sufferingandmeeknessiscommendedtousbytheexampleofthesaints.TheexampleofChristalonemightbe,andissufficient;sinceitistheexampleofhimwhoisourhead,andLordandmaster, whose followers we profess to be, and whose example webelieve tobeperfect.Andyet somemaybeready tosay,withregard totheexampleofChrist, thathewassinless,andhadnocorruptioninhisheart,andthatitcannotbeexpectedofusthatweshoulddoinallthingsashedid.Now,thoughthisisnoreasonableobjection,yettheexampleofsaints,whoweremenof likepassionswithourselves, isnotwithout itsspecialuse,andmayinsomerespectshaveapeculiarinfluence.Manyofthe saintshave set bright examples of this long-suffering thathas beenrecommended. With what meekness, for instance, did David bear theinjurious treatment thathereceived fromSaul,whenhewashuntedbyhim as a partridge on the mountains, and pursued with the mostunreasonable envyandmalice, andwithmurderousdesigns, thoughhehad ever behaved himself dutifully toward him. And when he had theopportunityputintohishandsofcuttinghimoff,andatoncedeliveringhimself from his power, and others around himwere ready to think itvery lawful and commendable to do so, yet as Saul was the Lord'sanointed,hechoserathertocommithimselfandallhisintereststoGod,andventurehis life inhishands,andsufferhisenemystill to live.Andwhen, after this, he saw that his forbearance and goodness did notovercomeSaul,butthathestillpursuedhim,andwhenagainhehadtheopportunityofdestroyinghim,hechose rather togooutasawandererandanoutcast,thantoinjuretheonethatwouldhavedestroyedhim.

AnotherinstanceisthatofStephen,ofwhomwearetold(Acts7:59,60),that,whenhispersecutorswereventingtheirrageuponhimbystoninghimtodeath,"hekneeleddown,andcriedwithaloudvoice,Lord,laynotthissintotheircharge."Thisprayerismentionedasthatwhichhemadewith his expiring breath, and as the last words that he uttered afterprayingtheLordJesustoreceivehisspirit;andimmediatelyaftermaking

this prayer for his persecutors, we are told that he fell asleep, thusforgivingthemandcommendingthemtoGod'sblessingasthelastactofhislifeonearth.AnotherexampleisthatoftheapostlePaul,whowasthesubject of numberless injuries from wicked and unreasonablemen. Oftheseinjuries,andhismannerofbehaviorunderthem,hegivesussomeaccountin1Cor.4:11-13—"Evenuntothispresenthourwebothhunger,andthirst,andarenaked,andarebuffeted,andhavenocertaindwelling-place;andlabour,workingwithourownhands:beingreviled,webless;beingpersecuted,wesufferit;beingdefamed,weentreat:wearemadeasthefilthoftheworld,andaretheoffscouringofallthingsuntothisday."Thushemanifestedameekandlong-sufferingspiritunderalltheinjuriesthat were heaped upon him. And not only do we have these recordsrespecting inspiredmen;butwehaveaccounts inuninspiredandmerehuman histories, of the remarkable heroism and long-suffering ofmartyrsandotherChristians,under themostunreasonableandwickedtreatmentandinjuriesreceivedfrommen:allofwhichshouldleadustothesamemeekandlong-sufferingspirit.

Sixth,thisisthewaytoberewardedwiththeexerciseoftheDivinelong-suffering towardus.Weareoften informed in theScriptures, thatmenare tobedealtwithbyGodhereafter,according to theirwayofdealingwithothers.Thusweare told (Psa. 18:25 ,26 ) that "with themercifulGodwillshowhimselfmerciful,andwiththeuprightman,upright;thatwith the pure he will show himself pure, and with the froward he willshowhimself froward."Andagain (Mat. 7:2 ), "Withwhat judgmentyejudge, ye shall be judged: and with what measure ye mete, it shall bemeasuredtoyouagain;"andstillagain(Mat.6:14,15),"Forifyeforgivementheirtrespasses,yourheavenlyFatherwillalsoforgiveyou:butifyeforgive not men their trespasses, neither will your Father forgive yourtrespasses."Bytrespasseshere,ismeantthesameasinjuriesdonetous,sothatifwedonotbearwithmen'sinjuriesagainstus,neitherwillourheavenlyFatherbearwithourinjuriesagainsthim.Ifwedonotexerciselong-sufferingtowardmen,wecannotexpectthatGodwillexerciselong-sufferingtowardus.ButletusconsiderhowgreatlywestandinneedofGod's long-sufferingwith regard toour injuries towardhim.Howoftenandhowgreatlyarewe injuriouslybehavingourselves towardGod,andhowillisourtreatmentofhimeveryday!AndifGoddidnotbearwithus,

andexercisewonderful long-suffering towardus,howmiserable shouldwebe, andwhatwouldbecomeofus!Let this consideration, therefore,influenceallofustoseeksuchanexcellentspiritasthatwhichhasbeenspokenof;andtodisallowandsuppressanythingofthecontraryspiritorpractice.Itwouldhaveamosthappyinfluenceonusasindividuals,andonourfamilies,andsoonallourpublicassociationsandaffairs,ifsuchaspiritasthisprevailed.Itwouldpreventcontentionandstrife,anddiffusegentlenessandkindness,andharmonyand love.Itwoulddoawaywithbitterness and confusion, and every evil work. Our affairswould all becarried on, both in public and private, without fierceness, or edge, orbitternessofspirit;withoutharshandopprobriousexpressionstoothers,andwithoutanyof themalignantbackbitingandcontemptuousspeech,thatsooftenareheardamongmen,andwhichatthesametimedogreatinjuryinsociety,andaremakingfearfulworkforthejudgment.

Butsome,intheirhearts,maybereadytoobjectagainstsuchameekandquiet bearing of injuries as has been spoken of, and some of theseobjectionsitmaybeprofitablebrieflytomentionandanswer:—

Objection1.Somemayhereadytosay,thattheinjuriestheyreceivefrommen are intolerable; that the one who has injured them has been sounreasonable in what he has said or done, and it is so unjust andinjurious and unjustifiable, and the like, that it ismore than flesh andblood can bear: that they are treated with so much injustice that it isenoughtoprovokeastone,orthattheyaretreatedwithsuchcontempt,thattheyareactuallytrampledon,andtheycannotbutresentit.Butinanswertothisobjection,Iwouldaskafewquestions.And,

First, do you think the injuries youhave received fromyour fellowmanaremorethanyouhaveofferedtoGod?Hasyourenemybeenmorebase,moreunreasonable,moreungrateful,thanyouhavetotheHighandHolyOne? Have his offenses been more heinous or aggravated, or more innumber, than yours have been against your Creator, Benefactor, andRedeemer?Havetheybeenmoreprovokingandexasperatingthanyoursinfulconducthasbeentohimwhoistheauthorofallourmercies,andtowhomyouareunderthehighestobligations?

Second, do you not hope that asGod hitherto has, so hewill still bear

withyouinallthis,andthatnotwithstandingall,hewillexercisetowardyouhisinfiniteloveandfavor?DoyounothopethatGodwillhavemercyuponyou,andthatChristwillembraceyouinhisdyinglove,thoughyouhavebeensuchaninjuriousenemy,andthat, throughhisgrace,hewillblotoutyourtransgressionsandallyouroffensesagainsthim,andmakeyoueternallyhischild,andanheirofhiskingdom?

Third,whenyou thinkof such long-sufferingonGod'spart,doyounotapprove of it, and think well of it, and that it is not only worthy andexcellent, but exceeding glorious? And do you not approve of it, thatChristshouldhavediedforyou,andthatGod,throughhim,shouldofferyoupardonandsalvation?Ordoyoudisapproveofthis?AndwouldyouhavelikedGodbetter,ifhehadnotbornewithyou,buthadlongsincecutyouoffinhiswrath?

Fourth,ifsuchacoursebeexcellentandworthytobeapprovedofinGod,why is itnot so in yourself?Why shouldyounot imitate it? IsGod tookindinforgivinginjuries?IsitlessheinoustooffendtheLordofheavenandearth,thanforamantooffendyou?Isitwellforyoutobeforgiven,andthatyoushouldpraytoGodforpardon,andyetthatyoushouldnotextendittoyourfellowmenthathaveinjuredyou?

Fifth,wouldyoubewilling,forallthefuture,thatGodshouldnolongerbearwith the injuries youmayoffer him, and the offenses you commitagainsthim?AreyouwillingtogoandaskGodtodealwithyourselfforthe future, as in holding this objection, you think of dealingwith yourfellowmen?

Sixth,didChristturnagainuponthosewhoinjuredandinsultedandtrodon him, when he was here below, and was he not injured for moregrievouslythaneveryouhavebeen?AndhavenotyoumoretrulytroddenunderfoottheSonofGod,thanyouwereevertroddenonbyothers?Andisitamoreprovokingthingformentotreadonandinjureyou,thanforyou to tread on and injure Christ? These questions may sufficientlyansweryourobjection.

Objection2.But youmay still further say, that thosewhohave injuredyou, persist in it, and do not at all repent, but go on doing it still. But

what opportunity could there be for long-suffering, if injury were notpersisted in long? If injuries are continued, it may be for the verypurpose,inprovidence,oftryingwhetheryouwillexerciselong-sufferingandmeekness,andthatforbearancethathasbeenspokenof.AnddidnotGodbearwithyou,whenyoupersistedinoffendinghim?Whenyouhavebeenobstinate,andself-willed,andpersevering inyour injuriesagainsthim,hasheceasedtoexercisehislong-sufferingtowardyou?

Objection 3. But you may object again, that your enemies will beencouragedtogoonwiththeirinjuries,excusingyourselfbysaying,thatifyoubearinjury,youwillonlybeinjuredthemore.Butyoudonotknowthis, for you have not an insight into the future, nor into the hearts ofmen.And,beside,Godwillundertakeforyou,ifyouobeyhiscommands,andhe ismoreabletoputastoptothewrathofmanthanyouare.Hehassaid(Rom.12:19),"Vengeanceismine;Iwillrepay,saiththeLord."He interposed wonderfully for David, as he has for very many of hissaints;andifyoudobutobeyhim,hewilltakepartwithyouagainstallthatriseupagainstyou.Andintheobservationandexperienceofmen,itis generally found that ameek and long-suffering spirit puts an end toinjuries,whilearevengefulspiritdoesbutprovokethem.Cherish,then,the spirit of long-suffering, meekness, and forbearance, and you shallpossessyoursoulinpatienceandhappiness,andnoneshallbepermittedtoharmyoumorethanGodinwisdomandkindnessmaypermit.

CharityCheerfulandFreeinDoingGood.

1Corinthians13:4,"Charitysufferethlong,andiskind."

IN the last lecture from these words, it was shown that charity orChristianloveislong-suffering,orthatitdisposesusmeeklytobeartheinjuries received fromothers.Andnow it isproposed to show that it iskind,or,inotherwords,

THATCHARITY,ORATRULYCHRISTIANSPIRIT,WOULDDISPOSEUSFREELYTODOGOODTOOTHERS

Indwellingonthispoint,Iwould—I.Brieflyopenthenatureofthedutyofdoinggoodtoothers;and,II.ShowthataChristianspiritwilldisposeustoit.

I.Iwouldbrieflyopenthenatureofthedutyofdoinggoodtoothers.—Andhere,threethingsaretobeconsidered,viz.theact—doinggood,theobjects,orthosetowhomweshoulddogood;andthemannerinwhichitshouldbedone—freely.And,

1.Theact,whichisthematteroftheduty,whichis,doinggoodtoothers.—Therearemanywaysinwhichpersonsmaydogoodtoothers,andinwhichtheyareobligedsotodo,astheyhaveopportunity.And,

First, persons may do good to the souls of others, which is the mostexcellent way of doing good. Men may be, and oftentimes are, theinstrumentsofspiritualandeternalgoodtoothers.Whereinanyareso,theyarethe instrumentsofgreatergoodtothemthan if theyhadgiventhem the riches of the universe. And we may do good to the souls ofothers,by takingpains to instruct the ignorantand to lead themto theknowledgeofthegreatthingsofreligion,andbycounselingandwarningothers, and stirring them up to their duty, and to a seasonable andthoroughcarefortheirsouls'welfare,andsoagain,byChristianreproofof those thatmay be out of theway of duty, and by setting them goodexamples, which is a thing themost needful of all, and commonly themosteffectualofallforthepromotionofthegoodoftheirsouls.Suchanexamplemustaccompanytheothermeansofdoinggoodtothesoulsofmen, such as instructing, counseling, warning, and reproving, and isneedful togive force tosuchmeans,and tomake themtakeeffect. It ismorelikelytorenderthemeffectualthananythingelsewhatsoever,andwithoutit,theywillbelikelytobeinvain.

Menmaydogoodtothesoulsofviciouspersonsbybeingthemeansofreclaimingthemfromtheirviciouscourses,ortothesoulsofneglectersofthesanctuarybypersuadingthemtogotothehouseofGod,ortothesouls of secure and careless sinners by putting them in mind of their

miseryanddanger,andsomaybe the instrumentsofawakening them,andthemeansoftheirconversion,andofbringingthemhometoChrist.Thustheymaybeofthenumberofthoseofwhomweread(Dan.12:3),"thatturnmanytorighteousness,"andwho"shallshineasthestars forever and ever." Saints, too,may be the instruments of comforting andestablishingoneanother,andofstrengtheningoneanother in faithandobedience; of quickening, and animating, and edifying one another; ofraisingoneanotheroutofdullanddeadframes,andhelpingoneanotheroutoftemptations,andonwardinthedivinelife;ofdirectingoneanotherin doubtful and difficult cases; of encouraging one another underdarknessor trial;and,generally,ofpromotingeachother's spiritual joyand strength, and thus being mutually fellow helpers on their way toglory.

Second, personsmaydo good to others in outward things, and for thisworld.Theymayhelpothersintheirexternaldifficultiesandcalamities,forthereareinnumerablekindsoftemporalcalamitiestowhichmankindare liable, and in which they stand much in need of the help of theirneighbors and friends. Many are hungry, or thirsty, or strangers, ornaked, or sick, or in prison (Mat. 25:35 , 36 ), or in suffering of someotherkind:andtoallsuchwemayminister.Wemaydogoodtoothers,by furthering theiroutwardestateor substance;or inaiding theirgoodname,andthuspromoting theiresteemandacceptanceamongmen;orbyanythingthatmaytrulyaddtotheircomfortorhappinessintheworld,whetheritbeinthekindword,ortheconsiderateandbenevolentdeed.Andbyendeavoringthustodogoodtothemexternally,weareunderthegreateradvantage todogoodto theirsouls.For,whenour instructions,counsels, warnings, and good examples are accompanied with suchoutwardkindness,thelattertendstoopenthewayforthebettereffectoftheformer,andtogivethemtheirfullforce,andtoleadsuchpersonstoappreciate our efforts when we seek their spiritual good. And we maythuscontributetothegoodofothers,inthreeways:bygivingtothemofthosethingsthattheyneed,andwepossessbydoingforthemandtakingpainstohelpthemandpromotetheirwelfare,andbysufferingforthemand aiding them to bear their burdens, and doing all in our power tomakethoseburdenslight.Ineachoftheseways,Christianityrequiresustodogoodtoothers.Itrequiresustogivetoothers(Luke6:38)—"Give,

and it shall be given unto you." It requires us to do for others, and tolaborforthem(1Thes.2:9)—"Foryeremember,brethren,our labourand travail; for labouring night and day, because we would not bechargeable unto any of you,we preached unto you the gospel ofGod;"andHeb.6:10— "ForGod is not unrighteous, to forget yourwork andlabouroflove,"etc.Anditrequiresus,ifneedbe,tosufferforothers(Gal.6:2)—"Bearyeoneanother'sburdens,andsofulfilthelawofChrist;"and1John3:16—"HerebyperceivewetheloveofGod,becausehelaiddownhislifeforus;andweoughttolaydownourlivesforthe.brethren."So that, in all theseways, theScriptures requireus todo good to all. Ipass,then,tospeak,

2.Of theobjectsof thisact,orof those towhomweshoulddogood.—These are often spoken of in the Scriptures by the expression, "ourneighbour;" for the duty before us is implied in the command, thatweloveourneighborasourselves.Buthere,perhaps,wemaybeready,withtheyounglawyerthatcametoChrist(Luke10:29,etc.),toask,"Whoismy neighbour?" And as Christ's answer taught him that the Samaritanwas neighbor to the Jew, though the Samaritans and Jews were eachesteemed by the other vile and accursed, and as bitter enemies, so wemay be taught who those are to whom we are to do good, in threerespects:—

First,wearetodogoodbothtothegoodandtothebad.Thiswearetodo,aswewould imitateourheavenlyFather, for"hemakethhissun toriseontheevilandonthegood,andsendethrainonthejustandontheunjust"(Mat.5:43-45).Theworldisfullofvariouskindsofpersonssomegood, and someevil; andwe shoulddogood to all.We should, indeed,especially"dogoodtothemthatareofthehouseholdoffaith,"orthatwehavereason,intheexerciseofcharity,toregardassaints.Butthoughweshouldmostabound inbeneficence to them,yetourdoinggoodshouldnotbeconfined to them,butweshoulddogood toallmen,aswehaveopportunity.While we live in the world, wemust expect to meet withsomemenofveryevilproperties,andhatefuldispositionsandpractices.Some are proud, some immoral, some covetous, some profane, someunjustorsevere,andsomedespisersofGod.Butanyorallofthesebadqualitiesshouldnothinderourbeneficence,norpreventourdoingthem

goodaswehaveopportunity.Onthisveryaccount,weshouldtheratherbe diligent to benefit them, that we may win them to Christ, andespeciallyshouldwebediligenttobenefittheminspiritualthings.

Second,weshoulddogoodbothtofriendsandenemies.Weareobligedtodogoodtoourfriends,notonlyfromtheobligationweareundertodogood to them as our fellow creatures, and those that are made in theimageofGod,but fromtheobligationsof friendshipandgratitude,andthe affectionwe bear them.Andwe are also obliged to do good to ourenemies;forourSaviorsays(Mat.5:44),"ButIsayuntoyou,Loveyourenemies;blessthemthatcurseyou;dogoodtothemthathateyou;andprayforthemthatdespitefullyuseyou,andpersecuteyou."Todogoodtothose that do ill to us, is the only retaliation that becomes us asChristians;forwearetaught(Rom.12:17-21)to"recompensetonomanevil for evil," but, on the contrary, to "overcome evil with good;" andagain,itiswritten(1Thes.5:15)"Seethatnonerenderevilforeviluntoanyman;buteverfollowthatwhichisgood,bothamongyourselves,andtoallmen;"andstillagain(1Pet.3:9)—"Notrenderingevilforevil,orrailing for railing: but contrariwise blessing; knowing that ye arethereuntocalled,thatyeshouldinheritablessing."And,

Third,weshoulddogoodbothtothethankfulandtheunthankful.ThisweareobligedtodobytheexampleofourheavenlyFather,forhe(Luke6:35)"iskinduntotheunthankfulandtotheevil;"andthecommandis,that we "bemerciful, as he also is merciful."Manymake an objectionagainstdoinggoodtoothers,saying,"IfIdo,theywillneverthankmeforit;andformykindness,theywillreturnabuseandinjury:"andthustheyarereadytoexcusethemselves fromtheexerciseofkindness,especiallyto thosewhomayhave shown themselvesungrateful.But suchpersonsdo not sufficiently look at Christ, and they show either their want ofacquaintance with the rules of Christianity, or their unwillingness tocherishitsspirit.Havingthusspokenofthedutyofdoinggood,andthepersonstowhomwearetodoit,Ipass,asproposed,tospeak,

3. Of the manner in which we should do good to others. — This isexpressedinthesingleword,"freely."Thisseemsimpliedinthewordsofthe text; for to be kind, is to have a disposition freely to do good.Whatever good is done, there is no proper kindness in the doer of it,

unlessitbedonefreely.Andthisdoinggoodfreelyimpliesthreethings:—

First,thatourdoinggoodbenotinamercenaryspirit.Wearenottodoitforthesakeofanyrewardreceivedorexpectedfromtheonetowhomwedothegood.Thecommandis(Luke6:35)—"Dogood,andlend,hopingfornothingagain."Oftentimesmenwilldogoodtoothers,expecting toreceive asmuch again; but we should do good to the poor and needy,fromwhomwecanexpectnothing inreturn.ThecommandofChrist is(Luke14:12-14)—"Whenthoumakestadinnerorasupper,callnotthyfriends,northybrethren,neitherthykinsmen,northyrichneighbours;lesttheyalsobidtheeagain,andarecompencebemadethee.Butwhenthoumakestafeast,callthepoor,themaimed,thelame,theblind:andthoushaltbeblessed;fortheycannotrecompensethee:forthoushaltberecompensedattheresurrectionofthejust."Thatourdoinggoodbefree,andnotmercenary,itisnecessarythatwhatwedo,bedone,notforthesakeofanytemporalgood,ortopromoteourtemporalinterest,orhonor,orprofit,butfromthespiritoflove.

Second,thatourdoinggoodbefree,itisrequisitethatwedoitcheerfullyorheartily,andwithrealgoodwill to theonewewouldbenefit.What isdone heartily, is done from love.What is done from love, is donewithdelight,andnotgrudginglyorwithbackwardnessandreluctanceofspirit."Usehospitality,"saystheapostle(1Pet.4:9),"onetoanother,withoutgrudging;" and says Paul (2 Cor. 9:7 ) — "Everyman, according as hepurposethinhisheart,solethimgive;notgrudgingly,orofnecessity:forGodlovethacheerfulgiver."Thisrequisiteorqualificationforourdoinggood, is much insisted on in the Scriptures. "He that giveth," says theapostle (Rom.12:8 ), "lethimdo itwithsimplicity;he that ruleth,withdiligence; he that showethmercy, with cheerfulness." And God gives astrictcharge(Deu.15:10)thatwe"shallnotbegrieved"inourheartwhenwegivetoourneighbor.And,inaword,theveryideaofgivingacceptablyispresentedthroughouttheBibleasimplyingthatwegivewithacordialandcheerfulspirit.Doinggoodfreelyalsoimplies,

Third,thatwedoitliberallyandbountifully.Wearenottobescantandsparinginourgiftsorefforts,buttobeopen-heartedandopen-handed.Weareto"aboundtoeverygoodwork"(2Cor.9:8-11),"beingenriched

ineverythingtoallbountifulness."ThusGodrequiresthatwhenwegivetothepoor,weshould"openourhandwideuntohim"(Deu.15:8);andwearetold(Pro.11:25)that"theliberalsoulshallbemadefat;"andtheapostlewouldhavetheCorinthiansbebountifulintheircontributionsforthe poor saints in Judea, assuring them (2 Cor. 9:6 ) that "he whichsoweth sparingly shall reap also sparingly, and he which sowethbountifullyshallreapalsobountifully."Havingthusexplainedthenatureofthisdutyoffreelydoinggoodtoothers,Inowproceedtoshow,

II.ThataChristianspiritwilldisposeusthustodogoodtoothers.—Andthisappearsfromtwoconsiderations:—

1.ThemainthinginthatlovewhichisthesumoftheChristianspirit,isbenevolence, or goodwill to others. — We have already seen whatChristian love is, and how it is variously denominated according to itsvarious objects and exercises, and, particularly, how, as it respects thegoodenjoyedortobeenjoyedbythebelovedobject,itiscalledtheloveofbenevolence, and as it respects the good to be enjoyed in the belovedobject, it is called the love of complacence. Love of benevolence is thatdispositionwhichleadsustohaveadesirefor,ordelightin,thegoodofanother.ThatisthemainthinginChristianlove,yea,themostessentialthing in it, and that whereby our love is most of an imitation of theeternal love and grace of God, and of the dying love of Christ, whichconsistsinbenevolenceorgoodwilltomen,aswassungbytheangelsathisbirth(Luke2:14).SothatthemainthinginChristianloveisgoodwill,oraspirittodelightinandseekthegoodofthosewhoaretheobjectsofthatlove.

2.Themostproperandconclusiveevidencethatsuchaprincipleisrealandsincere,is,itsbeingeffectual.—Theproperandconclusiveevidenceofourwishingorwillingtodogoodtoanotheris,todoit.Ineverycasenothingcanbeplainer, thanthat theproperandconclusiveevidenceofthe will, is the act, and the act always follows the will, where there ispower to act. The proper and conclusive evidence of aman's sincerelydesiringthegoodofanother,ishisseekingitinhispracticeforwhateverwetrulydesire,wedothusseek.TheScripturesthereforespeakofdoinggood,astheproperandfullevidenceoflove.Theyoftenspeakoflovingin the deed or practice, as being the same thing as loving in truth and

reality (1John3:18 ,19)—"My littlechildren, letusnot love inword,neitherintongue;butindeedandintruth.Herebyweknowthatweareofthetruth,"i.e.knowthatwearesincere.Andagain(Jam.2:15,16)—"Ifabrotherorsisterbenaked,anddestituteofdailyfood,andoneofyousayuntothem,Departinpeace,beyewarmedandfilled;notwithstandingyegivethemnotthosethingswhichareneedfultothebody,whatdothitprofit?"Thereisnoprofittothem,andsothereisnoevidenceofsincerityonyourpart,andthatyoureallydesirethattheyshouldbeclothedandfed.Sincerityofdesirewouldleadnotmerelytowords,buttothedeedsofbenevolence

Intheapplicationofthissubject,inconclusion,wemayuseit,

1. In the way of reproof. — If a truly Christian spirit disposes personsfreelytodogoodtoothers,thenallthosethatareofacontraryspiritandpracticemayby it be reproved.Amalignant andmalicious spirit is theverycontraryoftheformer,foritdisposesmentodoeviltoothers,andnot good. So also is a close and selfish spirit, wherebymen arewhollybentontheirowninterests,andunwillinginanythingtoforegotheirownendsforthesakeofothers.Andthey,also,areofaspiritandpracticetheveryoppositeofaspiritof love,whoshowanexorbitantlygraspingandavariciousspirit,andwhotakeeveryopportunitytogetalltheypossiblycanfromtheirneighborsintheirdealingswiththem,askingthemmoreforwhattheydofororselltothemthanitistrulyworth,andextortingtotheutmostfromthembyunreasonabledemands:havingnoregardtothevalueofthethingtotheirneighbor,but,asitwere,forcingoutofhimalltheycangetforit.Andtheywhodothesethingsaregenerallyveryselfishalsoinbuyingfromtheirneighbors,grindingandpinchingthemdowntothe lowest prices, and being very backward to give what the thingpurchasedisreallyworth.SuchaspiritandpracticearetheveryoppositeofaChristianspirit,andareseverely reprovedby thegreat lawof love,viz.Thatwedotoothersaswewouldhavethemdotous.Thesubjectwehavebeenconsidering,also,

2.Exhortsalltothedutyoffreelydoinggoodtoothers.—Seeingthatthisis a Christian duty, and a virtue becoming the gospel, and to which aChristianspirit, ifwepossess it,willdisposeus, letusseek,aswehaveopportunity,todogoodtothesoulsandbodiesofothers,endeavoringto

beablessingtothemfortimeandeternity.Letus,tothisend,bewillingtodo,orgive,orsuffer,thatwemaydogoodaliketofriendsandenemies,to the evil and the good, to the thankful and the unthankful. Let ourbenevolence and beneficence be universal, constant, free, habitual, andaccording to our opportunities and ability; for this is essential to truepiety,andrequiredbythecommandsofGod.Andhereseveralthingsaretobeconsidered:—

First,whatagreathonor it is tobemadean instrumentofgood in theworld. When we fill up our lives with doing good, God puts the highhonoruponusofmakingusablessingtotheworld—anhonorlikethatwhichheputuponAbraham,whenhesaid(Gen.12:2),"Iwillblessthee,andmakethynamegreat;andthoushaltbeablessing."Theverylightofnatureteachesthatthisisagreathonor;andthereforetheEasternkingsandgovernorsusedtoassumetothemselvesthetitleofbenefactors,thatis,"doersofgood,"asthemosthonorabletheycouldthinkof(Luke22:25).Itwasacommonthinginheathenlands,whenthosethathaddoneagreat deal of good in their lifetime were dead, for the people amongwhom they dwelt to reckon them as gods, and build temples to theirhonor,andfortheirworship.SofarasGodmakesmentheinstrumentsofdoinggoodtoothers,hemakesthemliketheheavenlybodies—thesun,andmoon,andstars,thatblesstheworldbysheddingdowntheir light;hemakesthemlike theangels,whoareministeringspirits toothers fortheir good. Yea, he makes them like himself, the great fountain of allgood,whoisforeverpouringdownhisblessingsonmankind.

Second,thusfreelytodogoodtoothers,isbuttodotothemaswewouldhavethemdotous.Ifothershaveaheartygoodwilltous,andshowusagreatdealofkindness,andarereadytohelpuswhenwestandinneed,andforthatendarefreetodo,orgive,orsufferforus,andtobearourburdens, and feel for us in our calamities, and are warmhearted andliberalinallthis,wemosthighlyapproveoftheirspiritandconduct.Andwe not only approve, but we highly commend, and, perhaps, makeoccasions to speak well of such persons, never thinking, however, thattheyexceedtheirduty,butthattheyactasitbecomesthemtodo.Letus,then,remember,thatifthisissonobleandsomuchtobecommendedinotherswhenweareitsobjects,thenweoughttodothesametothem,and

toall aboutus.Whatwe thusapprovewe shouldexemplify inourownconduct.

Third,letusconsiderhowkindGodandChristhavebeentous,andhowmuch good we have received from them. Their kindness in thingspertainingtothisworldhasbeenverygreat.Thedivinemerciesarenewtouseverymorning,andfresheveryevening:theyareasceaselessasourbeing.And still greater good things hasGod bestowed for our spiritualand eternal good. He has given us what is of more value than all thekingdomsoftheearth.Hehasgivenhisonly-begottenandwell-belovedSon— thegreatest gifthe couldbestow.AndChristhasnotonlydone,buthehassuffered,greatthings,andgivenhimselftodieforus;andallfreely, andwithout grudging, or hope of reward. "Though hewas rich"with all the riches of theuniverse, "yet for your sakeshe becamepoor,thatyethroughhispovertymightberich"(2Cor.8:9).AndwhatgreatthingshathGoddoneforthoseofuswhoareconverted,andhavebeenbroughthometoChrist;deliveringusfromsin,justifyingandsanctifyingus,making us kings and priests unto God, and giving us a title "to aninheritance that is incorruptible, and undefiled, and that fadeth notaway" (1 Pet. 1:4 ). And all this, when we are not good, but evil andunthankful,andinourselvesdeservingonlyofwrath.And,

Fourth, let us consider what great rewards are promised to those thatfreelydogoodtoothers.Godhathpromisedthatto"themercifulhewillshow himself merciful" (Psa. 18:25 ); and there is scarcely any dutyspokenofthroughouttheBible,thathassomanypromisesofrewardasthis,whetherforthisworldortheworldtocome.Forthisworld,asourSavior declares (Acts 20:35 ) — "It is more blessed to give than toreceive."Hethatgivesbountifully, ismoreblessedinthebountifulgiftsthathepartswith,thanhethatreceivesthebounty.Whatisbestowedindoinggoodtoothersisnotlost,asifitwerethrownintotheocean.Itisrather,asSolomontellsus(Ecc.11:1),liketheseedwhichtheOrientalsplant by scattering it on thewaterswhen the floods are up, andwhichsinkingtothebottom,theretakesroot,and,springingup,isfoundagainintheabundantharvest,aftermanydays.Whatissogiven,isloanedtotheLord (Pro. 19:17 ), andwhatwe have thus lent him, hewill pay usagain.Andhewillnotonlyrepayit,butwillgreatlyincreaseitsamount.

For if we give, it is declared (Luke 6:38 ) that it shall be "given to usagain,goodmeasure,presseddown,shakentogether,andrunningover."Indeedthisistheverywaytoincrease;foritissaid(Pro.11:24)—"Thereisthatscattereth,andyetincreaseth;andthereisthatwithholdethmorethanismeet,butittendethtopoverty;"andagain(Isa.32:8)"Theliberaldeviseth liberal things;andby liberal thingsshallhestand."Whatevenunregeneratemendogive in thisway,Godoften seems to rewardwithgreat temporal blessings.His owndeclaration is (Pro. 28:27 ), that "hethatgivethuntothepoorshallnotlack;"andthepromiseisnotrestrictedtothesaints:andourobservationofprovidenceshows,thatmen'sgiftstothepoorarealmostassurelyprosperedofGodtothemselves,astheseedwhichtheysowinthefield.ItiseasyforGodtomakeup,andmorethanmakeup, tous,all thatwe thusgive for thegoodofothers. It isof thisverykindofgiving,thattheapostletellstheCorinthians(2Cor.9:6-8)that "he which soweth bountifully shall reap also bountifully;" addingthat"Godlovethacheerfulgiver,"andthathe"isabletomakeallgraceabound toward them;" that is, to make all their gifts abound tothemselves. Many persons do but little consider how much theirprosperitydependsonprovidence.Andyet,evenforthisworld,itis"theblessing of God that maketh rich" (Pro. 10:22 ); and of him thatconsidereththepoor,itiswritten(Psa.41:1),that"theLordwilldeliverhimintimeoftrouble."AndifwegiveinthewayandwiththespiritofChristiancharity,weshallthuslayuptreasureinheaven,andreceiveatlast the rewards of eternity. This is that laying up of treasures that failnot, ofwhichChrist speaks (Luke 12:33 ), and as towhich he declares(Luke 14:13 , 14 ) that, though the poor whom we benefit cannotrecompenseus,"weshallberecompensedattheresurrectionofthejust."This,then,isthebestwayoflayingupfortimeorforeternity.Itisthebestwayoflayingupforourselves,andthebestwayoflayingupforourposterity,forofthegoodman,whoshowsfavorandlendeth,itiswritten(Psa.112)that"hishornshallbeexaltedwithhonour,"andthat"hisseedshallbemightyuponearth,"and"wealthandrichesshallbeinhishouse,andhisrighteousnessendurethforever."AndwhenChristshallcometojudgment,andallpeopleshallbegatheredbeforehim,thentothosewhowere kind and benevolent, in the true spirit of Christian love, to thesuffering and the poor, he shall say (Mat. 25:34-36 , 40 ), "Come, yeblessed of my Father, inherit the kingdom prepared for you from the

foundationoftheworld:forIwasanhungered,andyegavememeat;Iwas thirsty,andyegavemedrink: Iwasastranger,andye tookme in:naked,andyeclothedme:Iwassick,andyevisitedme:Iwasinprison,andyecameuntome….VerilyIsayuntoyou,Inasmuchasyehavedoneituntooneoftheleastofthesemybrethren,yehavedoneituntome."

TheSpiritofCharitytheOppositeofanEnviousSpirit.

1Corinthians13:4,"Charityenviethnot."

HAVING already seen the nature and tendency of Christian charity, ordivinelove,withrespecttotheevilreceivedfromothers,thatit"sufferslong,"andalsowithrespecttodoinggoodtoothers,thatit"iskind,"wenowcometothefeelingsandconducttowhichthesamecharitywillleadus in respect to the good possessed by others, and that possessed byourselves.Andinreferencetothegoodpossessedbyothers,theapostledeclaresittobethenatureandtendencyofcharity,ortrueChristianlove,nottoenvythemthepossessionofanygoodwhateverwhichistheirs—"Charityenviethnot."Theteachingofthesewordsplainlyis,

THAT CHARITY, OR A TRULY CHRISTIAN SPIRIT, IS THE VERYOPPOSITEOFANENVIOUSSPIRIT.

In dwelling on this thought, Iwould show, I.What is the nature of anenvious spirit; II. Wherein a Christian spirit is the opposite of such aspirit;and,III.Thereasonandevidenceofthedoctrine.

I.Thenatureofenvy.Envymaybedefinedtobeaspiritofdissatisfactionwith, and opposition to, the prosperity and happiness of others ascomparedwithourown.Thethingthattheenviouspersonisopposedto,and dislikes, is the comparative superiority of the state of honor, orprosperity or happiness, that another may enjoy, over that which he

possesses.And this spirit is especially calledenvy,whenwedislikeandare opposed to another's honor or prosperity, because, in general, it isgreaterthanourown,orbecause,inparticular,theyhavesomehonororenjoymentthatwehavenot.Itisadispositionnaturalinmen,thattheylovetobeuppermost;andthisdispositionisdirectlycrossed,whentheyseeothersabovethem.Anditisfromthisspiritthatmendislikeandareopposed to the prosperity of others, because they think itmakes thosewho possess it superior, in some respect, to themselves. And from thissamedisposition,apersonmaydislikeanother'sbeingequaltohimselfinhonororhappiness,orinhavingthesamesourcesofenjoymentsthathehas.Forasmenverycommonlyare,theycannotbeararivalmuch,ifany,better than a superior, for they love to be singular and alone in theireminenceandadvancement.SuchaspiritiscalledenvyintheScriptures.Thus Moses speaks of Joshua's envying for his sake, when Eldad andMedadwere admitted to the same privilegewith himself in having thespiritofprophecygiventhem,saying(Num.11:29),"Enviestthouformysake?wouldGod thatall theLord'speoplewereprophets,and that theLordwouldputhisSpirituponthem!"AndJoseph'sbrethren,wearetold(Gen.37:11),enviedhimwhentheyhadheardhisdream,whichimpliedthathisparentsandbrethrenwereyettobowdownbeforehim,andthathewastohavepoweroverthem.Fromsuchaspirit,personsarenotonlyunwilling that others should be above them or equal to them, but thattheyshouldbenearthem.Forthedesiretobedistinguishedinprosperityandhonor is themore gratified just inproportionas they are elevated,andothersarebelow them,so that their comparativeeminencemaybemarkedandvisibletoall.Andthisdispositionmaybeexercised,eitherinreferencetotheprosperitythatothersmayobtain,andofwhichtheyarecapable,orinreferencetothatwhichtheyactuallyhaveobtained.Inthelatter form, which is the more common, the feeling of envy will bemanifestintworespects:first,inrespecttotheirprosperity,andnext,inrespecttothemselves.And,

1. It will be manifest in an uneasiness and dissatisfaction with theprosperityofothers. Insteadofrejoicing in theprosperityofothers, theenviousmanwillbetroubledwithit.Itwillbeagrievancetohisspirittoseethemrisesohigh,andcometosuchhonorsandadvancement.Itisnocomfortablefeelingtohimtohearoftheirhavingobtainedsuchandsuch

advantages and honors and preferments, but, on the contrary, veryuncomfortable.HeisverymuchofthespiritofHaman,who, inviewofall"thegloryofhisriches,andthemultitudeofhischildren,andallthethingswherein thekinghadpromotedhim," still could say (Est.5:13 ),"Yetallthisavailethmenothing,solongasIseeMordecaitheJewsittingintheking'sgate."Fromsuchaspirit,theenviouspersonstandsreadytorejoice at anything that happens to diminish the honor and comfort ofothers.Heisgladtoseethembroughtdown,andwillevenstudyhowtolower their estate, as Haman did how to humble and bring downMordecai.Andoften, likeHaman,hewillshowhisuneasiness,notonlyby planning and scheming, but by actual endeavors of one kind oranother, to bring them down; and the very first opportunity of pullingthem down that offers, he will gladly embrace. And it is from thisdisposition,thatthesightevenofothers'prosperityoftensetstheenviouson talking against them and speaking evil of them, evenwhenperhapsthey do not know them. Envying them the prominence they haveobtained, they hope, by speaking evil of them, in some measure todiminish their honors, and lower them in the esteem of men. Thissuggests,again,

2.That theoppositionof theenvious to theprosperityofotherswillbemanifest in adislikeof theirpersons for it. Seeinghowothersprosper,andwhathonorstheyattain,theenviousdislike,andevenhatethem,onaccountoftheirhonorandprosperity.Theyentertainandcherishanevilspirittowardthem,fornootherreasonbutthattheyareprospered.Theyareembitteredagainst them in spirit, onlybecause theyareeminent inname or fortune. Thus Haman, it is said (Est. 5:9 ), "was full ofindignationagainstMordecai,"becausehesawhim"in theking'sgate,"andbecause"hestoodnotup,normovedforhim;"andJoseph'sbrethren(Gen. 37:4 , 5 ) "hated him, and could not speak peaceably unto him,"because his father loved him, and when he had dreamed a dreamimplying their inferiority, "they hated him yet the more." And so theenvious generally resent the prosperity of others, and their coming tohonor,asifinittheywereguiltyofsomeinjurytothemselves.Sometimesthere isasettledhatred towardothersupon thisaccount, leading,as inthe case of Joseph's brethren (Gen. 37:19-28 ), to acts of the greatestcrueltyandwickedness.Butthismaysufficeforthenatureofthisenvy;

andIproceedtoshow,

II.WhereinaChristianspiritistheoppositeofsuchaspiritofenvy.And,

1. AChristian spirit disallows of the exercise and expres6ons of such aspirit. He that is influenced in the course of his life and actions byChristianprinciples, thoughhemayhave envy aswell as other corruptfeelingsinhisheart,yetabhorsitsspirit,asunbecominginhimselfasaChristian,andcontrarytothenatureandwillandspiritofGod.Heseesittobeamostodiousandhatefulspirit,andheseesitsodiousnessnotonlyin others, but also and equally in himself. And therefore, whenever heperceivesitsemotionsrisingwithinhimonanyoccasion,ortowardanyperson,sofarasheisinfluencedbyaChristianspirit,hewillbealarmedatit,andwillfightagainstit,andwillnotallowitsexerciseforamoment.Hewillnotsufferittobreakforthandshowitselfinwordsoractions.Hewillbegrievedatwhateverheseesofitsmovementsinhisheart,andwillcrucifywithinhimthehatefuldisposition,anddoall inhispowertogocontrarytoitinhisoutwardactions.

2. A Christian spirit not only opposes the exercise and outwardexpressionsofanenviousspirit,butittendstomortifyitsprincipleanddisposition in theheart.So farasaChristian spiritprevails, itnotonlycheckstheoutwardactingsofenvy,butittendstomortifyandsubduetheveryprincipleitselfintheheart.Sothat,justinproportiontothepowerof the former, the individual will cease to feel any inclination to begrieved at the prosperity of others, and stillmore, will cease to dislikethem,orentertainanyill-willtowardthemonaccountof it.AChristianspirit disposes us to feel contentwith our own condition, andwith theestate which God has given us among men, and to a quietness andsatisfaction of spirit with regard to the allotments and distributions ofstationsandpossessionswhichGod,inhiswiseandkindprovidence,hasmadetoourselvesandothers.Whetherourrankbeashighasthatoftheangels,oraslowasthatofthebeggarattherichman'sgate(Luke16:20),weshallequallybesatisfiedwithit,asthepostinwhichGodhathplacedus,andshallequallyrespectourselves,ifweareendeavoringfaithfullytoservehiminit.Liketheapostle(Phil.4:11),weshalllearn,ifwedobuthave a Christian spirit, "in whatsoever state we are, therewith to becontent."But,

3. A Christian spirit not only disallows the exercise and expression ofenvy,andtendstomortifyitsprincipleanddispositionintheheart,butitdisposes us to rejoice in the prosperity of others. It disposes us to acheerful and habitual compliance with that rule given by the apostle(Rom.12:15),thatwe"rejoicewiththemthatdorejoice,andweepwiththem that weep;" — i.e. that we sympathize with their estate andcondition,inthespiritweshouldfeelifitwereourown.Suchaspiritofbenevolenceandgoodwillwillcastouttheevilspiritofenvy,andenableustofindhappinessinseeingourneighborprospered.Inowproceed,asproposed,toshow,

III.Thereasonandevidenceofthedoctrinestated;or,toshowthatitisso,andwhyitisso,thataChristianspiritisthustheoppositeofaspiritofenvy.Andthiswillappearifweconsiderthreethings:first,howmucha spirit and practice contrary to an envious spirit is insisted on in theprecepts that Christ has given; second, how much the history anddoctrinesof the gospelhold forth to enforce theseprecepts; and, third,how much a spirit of Christian love will dispose us to yield to theauthority of these precepts, and the influence of themotives enforcingthem.And,

1. A spirit and practice entirely contrary to an envious spirit is muchinsisted on in the precepts of Christ. — The New Testament is full ofpreceptsofgoodwilltoothers,andofpreceptsenjoiningtheprinciplesofmeekness,humility,andbeneficence,allofwhichareopposedtoaspiritofenvy.Inadditiontothese,wehavemanyparticularwarningsagainstenvyitself.Theapostleexhorts(Rom.13:13)thatwe"walkhonestly,asintheday,…not instrifeandenvying;"andagain (1Cor.3:3 ),heblamesthe Corinthians as being yet carnal, because there was envying amongthem; and still again (2Cor. 12:20 ), hementions his fears concerningthem,lestheshouldfindamongthemenvyings,andthat,too,coupled,asenvyings too often are, with "wraths, strifes, backbitings, whisperings,swellings, tumults;" and again (Gal. 5:21 ), envy is ranked among theabominable works of the flesh, such as "murders, drunkenness,revellings," etc.; and again (1 Tim. 6:4 ), it is condemned as implyinggreatwickedness; and again (Titus 3:3 ), it ismentioned as one of thehateful sins that Christians had lived in before their conversion, but

which they are now redeemed from, and therefore should confess andforsake.Andinthesamespirit,theapostleJames(Jam.3:14,16)speaksofenvyasexceedingcontrarytoChristianity,andasconnectedwitheveryevil work, being earthly, sensual, devilish; and he warns us against it(Jam.5:9),saying,"Grudgenotoneagainstanother,brethren,lestyebecondemned:behold, theJudgestandethbefore thedoor;"and, toquotebutonemoreinstance,theapostlePeter(1Pet.2:1,2)warnsusagainstall envies, as connectedwith various other evils, and as preventing ourgrowth in divine things. Thuswe see that theNewTestament is full ofpreceptswhichChristhas leftus,whichenjoin theveryoppositeof thespiritofenvy.Andtheseprecepts,

2.Arestronglyenforcedbythedoctrinesandhistoryofthegospel.Ifweconsider the Christian scheme of doctrine, we shall find that it tendsstrongly to enforce the preceptswe have considered. For all of it, frombeginningtoend,stronglytendstothecontraryofanenviousspirit.Inallits bearings and teachings, the Christian form of doctrine militatesagainst a spirit of envy. The things it teaches as to God are exceedingcontrarytoit,fortherewearetoldhowfarGodwasfrombegrudgingusthe most exceeding honor and blessedness, and how he has withheldnothingastoomuchtobedoneforus,orastoogreatorgoodtobegivenus.Hehasnotbegrudgedushisonly-begottenandwell-belovedSon,whowasdearertohimthaneverythingbeside,norhathhebegrudgedusthehighesthonorandblessednessinandthroughhim.ThedoctrinesofthegospelalsoteachushowfarChristwasfrombegrudgingusanythingthathecoulddofororgiveus.Hedidnotbegrudgeusalifespentinlaborandsuffering,orhisownpreciousbloodwhichhe shed foruson the cross,norwillhebegrudgeusathroneofglorywithhimintheheavens,whereweshallliveandreignwithhimforever.TheChristianschemeofdoctrineteachesushowChristcameintotheworldtodeliverusfromthepowerofSatan's envy toward us; for the devil, with miserable baseness, enviedmankind thehappiness that theyat firsthad,andcouldnotbear toseethem in theirhappystate inEden,and thereforeexertedhimself to theutmostfortheirruin,whichheaccomplished.Andthegospelalsoteacheshow Christ came into the world to destroy the works of the devil, anddeliverusfromthatmiseryintowhichhisenvyhathbroughtus,andtopurify our natures from every trace of the same spirit, thatwemay be

fittedforheaven.

Andif; inadditiontothedoctrineofthegospel,weconsideritshistory,we shall find that it also tends greatly to enforce those precepts thatforbidenvy.AndparticularlyisthistrueofthehistoryofthelifeofChrist,andtheexamplehehassetus.Howfarwashefromaspiritofenvy!Howcontentedinthelowandafflictivecircumstancesinwhichhevoluntarilyplacedhimselfforoursakes!Andhowfarwashefromenvyingthosethatwereofworldlywealthandhonor,orcovetingtheircondition!Heratherchose to continue inhisown lowestate, andwhen themultitude, filledwithadmirationofhisteachingandhismiracles,ononeoccasionstoodreadytomakehimaking,herefusedthehighhonortheyintendedtoputuponhim,andwithdrewhimselftobeoutoftheirway(John6:15),andwent away into a mountain alone. And when John the Baptist was sogreatlyhonoredbythepeopleasadistinguishedprophet,andallJudeaandJerusalemwentout tohearhim,and tobebaptizedofhim,Christenvied himnot, but himselfwent out to be baptized of him in Jordan,thoughhewasJohn'sLordandMaster,andJohn,ashehimselftestified,hadneedtobebaptizedofhim.Andsofarwashefrombegrudgingtohisdisciplesanyhonorsorprivilegesastoogreatforthem,thathetoldandpromised them (John 14:12 ) that, after his death and ascension, theyshoulddogreaterworksthanhehaddonewhileheremainedwiththem.And,aswefindintheActsoftheApostles,allthatheforetoldinalittlewhilecametrue.And,

3.ThetruespiritofChristianlovewilldisposeustoyieldtotheauthorityoftheseprecepts,andtotheinfluenceofthemotivesenforcingthem.—Andthespiritoflovewilldisposeustothisdirectly,orbyitsimmediatetendency;andindirectly,asitteachesandleadsustohumility.

First, Christian love disposes us to hearken to the precepts that forbidenvy, and to the gospel motives against it, by its own immediatetendency. The nature of charity or Christian love to men is directlycontrary to envy. For love does not grudge, but rejoices at the good ofthosewhoareloved.Andsurelylovetoourneighbordoesnotdisposeustohatehimforhisprosperity,orbeunhappyathisgood.AndlovetoGodalso has a direct tendency to influence us to obey his commands. Thenatural,genuine,uniformfruitoflovetoGodisobedience,andtherefore

itwilltendtoobediencetothosecommandswhereinheforbidsenvy,asmuch as others, yea, to themmore especially, because love delights toobey no commands somuch as those that require love. And so love toGodwilldisposeustofollowhisexample,inthathehasnotbegrudgedusour manifold blessings, but has rejoiced in our enjoyment; and it willdisposeustoimitatetheexampleofChristinnotbegrudginghislifeforoursakes,andtoimitatetheexamplehesetusinthewholecourseofhislifeonearth.And,

Second,aspiritofChristianlovedisposestothesamealsoindirectly,byinclining us to humility. It is pride that is the great root and source ofenvy. It is because of the pride of men's hearts that they have such aburning desire to be distinguished, and to be superior to all others inhonorandprosperity,andwhichmakesthemsouneasyanddissatisfiedinseeingothersabove them.Butaspiritof love tends tomortifypride,andtoworkhumilityintheheart.LovetoGodtendstothis,asitimpliesasenseofGod'sinfiniteexcellence,andthereforetendstoasenseofourcomparativenothingnessandunworthiness.Andlovetomentendstoahumble behavior among men, as it disposes us to acknowledge theexcellencies of others, and that the honors bestowed on them are theirdue,andtoesteemthembetterthanourselves,andthusmoredeservingofdistinctionthanweare.ButIwillnotnowdwellmoreparticularlyonthispoint,asinafuturelectureIshallhaveoccasionmorefullytoshowhowChristianlovetendstohumility.

Passing,then,inconclusion,totheapplicationofthesubject,Iremark,

1. Itshould leadus toexamineourselves,whetherweare inanydegreeundertheinfluenceofanenviousspirit.—Letusexamineourselvesastotimepast,andlookoverourpastbehavioramongmen.Manyofushavelongbeenmembersofhumansociety,havinglivedbyothers,andhavinghadtodowiththeminverymanyways,andbeingconnectedwiththemonmanyoccasions,bothinpublicandprivateaffairs.Andwehaveseenothersinprosperity,and,itmaybe,prosperingintheiraffairsmorethanourselves.Theyhavehadmoreoftheworld,andhavebeenpossessedofgreater riches, and have lived in greater ease, and in much morehonorablecircumstances,thanwehaveenjoyed.Andperhapssomethatheretoforeweused to lookuponasour equals, or evenas inferiors,we

mayhaveseengrowinginwealth,oradvancinginhonorandprosperity,whilewehavebeenleftbehind,untilnowtheyhavereachedastationfarsuperiortoourown.Itmaybethatwehaveseensuchchanges,andbeencalled tobear such trials, throughagreatpartof the courseofour life.Certainly we have often seen others abounding in all that the worldesteems of value, while we have been comparatively destitute of thesethings.Andnowletusinquirehowthesethingshaveaffectedus,andhowhave our hearts stood, and what has been our behavior, in thesecircumstances. Has there not been a great deal of uneasiness,dissatisfaction, and uncomfortable feeling, and of a desire to see thosewhowereprosperousbroughtdown?Havewenotbeenglad tohearofanythingtotheirdisadvantage?And,intheforebodingwehaveexpressedaboutthem,havewenotinrealityspokenoutourwishes?And,inwordordeed,havewenotbeenreadytodothatwhichmightinsomerespectlessen their prosperity or honor? Have we ever cherished a bitter orunkindspirittowardanotherbecauseofhisprosperity,orbeenreadyonaccountofittolookuponhimwithanevileye,ortoopposehiminpublicaffairs, or, from an envious spirit, to act with the party that might beagainsthim?Aswelookbackonthepast,dowenotseethatinthese,andmany other kindred things, we have often exercised and allowed anenviousspirit?andmanytimeshavenotourheartsburnedwithittowardothers?

Andturningfromthepasttothepresent,whatspiritdoyounowfindasyousearchyourheart?DoyoucarryanyoldgrudgeinyourheartagainstthisorthatmanthatyouseesittingwithyoufromSabbathtoSabbathinthehouse ofGod, and from time to time sittingwith you at theLord'stable?Isnottheprosperityofoneandanotheraneyesoretoyou?Doesitnotmakeyourlifeuncomfortable,thattheyarehigherthanyou?Woulditnotbetrulyacomforttoyoutoseethembroughtdown,sothattheirlosses anddepressionwould be a source of inward joy and gladness toyourheart?Anddoesnotthissamespiritleadyouoftentothinkevil,orto speak with contempt, or unkindness, or severity, of such, to thoseabout you? And let those who are above others in prosperity, inquirewhether they do not allow and exercise a spirit of opposition to thecomparativehappinessofthosebelowthem.Istherenotadispositioninyoutoprideyourselfonbeingabovethem,andadesirethattheyshould

notrisehigher,lesttheycometobeequalorsuperiortoyou?Andfromthisareyounotwillingtoseethembroughtdown,andeventohelpthemdowntotheutmost,lestatsometimetheymaygetaboveyou?Anddoesnotallthisshowthatyouareverymuchundertheinfluenceofanenviousspirit?

But itmaybe that in all this youmay justify yourself, not giving it thenameofenvy,butsomeothername,andhavingvariousexcusesforyourenvious spirit, by which you account yourself justified in its exercise.Somearereadytosayofothers,thattheyarenotworthyofthehonorandprosperitytheyhave:thattheyhavenothalfthefitnessorworthinessofthehonorandadvancementtheyhave,asmanyothersoftheirneighborswho are below them. And where, I ask, is the man in the world whoenviesanother forhishonororprosperity,but is ready to thinkor say,thatthatotherisnotworthyofhisprosperityandhonors?DidJoseph'sbrethren esteem him worthy of the peculiar love of his father? DidHamanthinkMordecaiworthyofthehonorthekingconferredonhim?Ordid theJews think theGentilesworthyof theprivilegesextended tothem under the gospel, when they were so filled with envy on thisaccount,asisrelatedintheActsoftheApostles(Acts13:45and17:5)?Itisgenerallythecasethat,whenothersarepromotedtohonor,orinanyrespectcometoremarkableprosperity,somearealwaysreadytoimprovetheoccasiontotellof their faults,andset forththeirunworthiness,andrakeupallpossibleevilaboutthem.Whereas,itisnotsomuchthattheyhavefaults,forthesewouldoftenbeunnoticediftheywereinobscurity,as it is that they are prospered. Those who talk about their faults areenvious of their prosperity, and therefore speak against them. And Iwoulddesire suchpersonsas think that theyare tobe justified in theiropposition to others because they are not worthy of their prosperity,diligentlytoinquirewhichitisthatpainsandtroublesthemmost—theirneighbors'faults,ortheirprosperity.Ifitbetheirfaults,thenyouwouldbe grievedon account of them,whether thepersonswereprosperedornot,andiftrulygrievedwiththeirfaults,thenyouwouldbeveryslowtospeak of them except to themselves, and then in the true spirit ofChristiancompassionandfriendship.Butyoumaysay,theymakeabaduseoftheirprosperityandhonor;thattheyareliftedupbyit,andcannotbear, ordonot knowhow tomanage it; that they are insufferable, and

scornful, and there is no doing anythingwith them in their prosperity,anditisbesttheyshouldbebroughtdown;thatthiswilltendtohumblethem,andthatthebestthingfortheirowngoodis,tobringthemdowntotheplacewheretheybelong,andwhichisfittestforthem.Buthereletmeurge you strictly to inquire whether you do in truth lament the injurytheirprosperitydoesthem,andwhetheryoumournitfortheirsakes,andbecauseyoulovethem?Doyourlamentationsspringfrompity,orfromenvy? Ifyoudislike theirprosperitybecause it isnotbest for them,butdoes themhurt, thenyouwillgrieve for theircalamity,andnotat theirprosperity. You will sincerely love them, and, out of this love, will beheartilysorry for theircalamity,andfeela truecompassionofheart forthemthatthedisadvantagesoftheirprosperousstatearesomuchgreaterthanitsadvantages.Butisthisintruthyourrealfeeling?Donotdeceiveyourself. Is it their calamity thatyouaregrievedat,or is itmerely thatthey are prospered? Is it that you are grieved for them, that theirprosperityinjuresthem,orforyourself,thattheirprosperityisnotyours?Andherealsoleteveryoneinquire,whethertheydonotsometimesenvyothersfortheirspiritualprosperity.YourememberwhatwasthespiritofCain toward Abel, of the seed of the serpent toward the seed of thewoman,ofIshmaeltowardIsaac,oftheJewstowardChrist,oftheelderbrothertowardtheprodigal.Bewarethatyoucherishnottheirspirit;butratherrejoiceinthegoodestateofothers,asmuchasifitwereyourown.

2. The subject also exhorts us to disallow and put away everythingapproachingtoanenviousspirit.—SocontraryisthespiritofenvytoaChristianspiritsoevilinitselfandsoinjurioustoothers,thatitshouldbedisallowedandputawaybyall,andespeciallybythosewhoprofesstobeChristians.Great numbers cherish thehope that this is their character,and that they have been endued with a new spirit, even the spirit ofChrist. Let it, then, be evident to all, that such is your spirit, by theexercise of that charity that envieth not. In the language of the apostleJames(Jam.3:13-16),"Whoisawiseman,andenduedwithknowledgeamong you? let him show out of a good conversation his works withmeekness of wisdom. But if ye have bitter envying and strife in yourhearts,glorynot,and lienotagainst thetruth.Thiswisdomdescendethnot fromabove,but isearthly,sensual,devilish.Forwhereenvyingandstrifeis,thereisconfusionandeveryevilwork."Thespiritofenvyisthe

verycontraryofthespiritofheaven,whereallrejoiceinthehappinessofothers; and it is the very spirit of hell itself—which is amost hatefulspirit — and one that feeds itself on the ruin of the prosperity andhappiness of others, on which account some have compared enviouspersons to caterpillars, which delight most in devouring the mostflourishingtreesandplants.Andasanenviousdispositionismosthatefulinitself,soitismostuncomfortableanduneasytoitspossessor.Asitisthe disposition of the devil, and partakes of his likeness, so it is thedispositionofhell,andpartakesof itsmisery.Inthestrong languageofSolomon(Pro.14:30),"Asoundheartisthelifeoftheflesh;butenvyistherottennessof thebones."It is likeapowerfuleatingcancer,preyingonthevitals,offensiveandfullofcorruption.And it is themost foolishkind of self-injury; for the envious make themselves trouble mostneedlessly,beinguncomfortableonlybecauseofothers'prosperity,whenthatprosperitydoesnotinjurethemselves,ordiminishtheirenjoymentsandblessings.Buttheyarenotwillingtoenjoywhattheyhave,becauseothersareenjoyingalso.Let, then, theconsiderationof the foolishness,thebaseness,theinfamyofsowickedaspirit,causeustoabhorit,andtoshun its excuses, and earnestly to seek the spirit ofChristian love, thatexcellentspiritofdivinecharitywhichwillleadusalwaystorejoiceinthewelfareofothers,andwhichwillfillourownheartswithhappiness.Thislove"isofGod"(1John4:7);andhethatdwellethinit,"dwellethinGod,andGodinhim"(1John4:16).

TheSpiritofCharityanHumbleSpirit.

1Corinthians13:4,5,"Charityvauntethnotitself,isnotpuffedup,dothnotbehaveitselfunseemly."

HAVINGshownthenatureandtendencyofcharityorChristianlove, inrespecttoourreceivinginjury,anddoinggoodtoothers—thatit"sufferslongandiskind;"andalsowithrespecttothegoodpossessedbyothersas compared with that possessed by ourselves — that charity "envieth

not;" the apostle now proceeds to show, that in reference to what weourselvesmay be or have, charity is not proud— that "it vaunteth notitself, isnotpuffedup,dothnotbehaveitselfunseemly."As,ontheonehand, it prevents us from envying otherswhat they possess, so, on theother, itkeepsus fromglorying inwhatwepossessourselves.Paulhadjust declared that charity was contrary to a spirit of envy, and now hedeclaresthatitisequallycontrarytothatspiritwhichspeciallyprovokesmentoenvyothers,andwhichtheyoftenmakeapretenseorapologyforenvying them, viz. that they are puffed up with their honors andprosperity, and vaunt themselves on their possession of these things.Whenmenhaveobtainedprosperity,orareadvanced,andothersobservethattheyarepuffedupandvauntthemselvesinit,thistendstoprovokeenvy, andmake others uneasy at the sight of their prosperity. But if amanhasprosperity or advancement, andyetdoesnot vaunthimself orbehave inanunseemlymanneronaccountof it, this tends to reconcileotherstohishighcircumstances,andmakethemsatisfiedthatheshouldenjoy his elevation.As already observed,whenmen envy another, theyareprone to excuseand justify themselves in sodoing,by thepretensethathedoesnotmakeagoodimprovementofhisprosperity,butisproudofit,andpuffeduponaccountofit.ButtheapostleshowshowChristianlove, or charity, tends to make all behave suitably to their condition,whateveritmaybe:ifbelowothers,nottoenvythem,andifaboveothers,nottobeproudorpuffedupwiththeprosperity.

Inthewordsofthetext,wemayobserve,thataspiritofChristianloveisspokenof as the opposite of a proudbehavior, and that twodegrees ofsuchabehaviorarementioned.Thehigherdegreeisexpressedbyaman's"vauntinghimself,"that is,byhissocarryinghimselfastoshowplainlythathegloriesinwhathehas,oris.Thelowerdegreeisexpressedbyhis"behavinghimselfunseemly,"thatis,byhisnotconductinghimself inabecominganddecentmannerintheenjoymentofhisprosperity,butsoacting as to show that he thinks themere fact of his being prosperousexaltshimaboveothers.Andthespiritofcharityorloveisspokenof,asopposednotonly toaproudbehavior,but toaproudspirit,orpride intheheart,forcharity"isnotpuffedup."Thedoctrinewearetaught,then,inthesewords,isthis:

THAT THE SPIRIT OF CHARITY, OR CHRISTIAN LOVE, IS ANHUMBLESPIRIT.

Inspeakingtothisdoctrine,Iwouldshow—I.Whathumilityis;and,II.HowaChristianspirit,orthespiritofcharity,isanhumblespirit.And,

I.Iwouldshowwhathumilityis.—Humilitymaybedefinedtobeahabitofmindandheart corresponding toour comparativeunworthinessandvilenessbeforeGod,orasenseofourowncomparativemeannessinhissight,with the disposition to a behavior answerable thereto. It consistspartlyintheunderstanding,orinthethoughtandknowledgewehaveofourselves, partly in thewill, partly in the sense or estimatewe have ofourselves,andpartlyinthedispositionwehavetoabehavioranswerabletothissenseorestimate.Andthefirstthinginhumilityis,

1. A sense of our own comparative meanness. — I say comparativemeanness,becausehumilityisagraceproperforbeingsthataregloriousandexcellentinverymanyrespects.Thusthesaintsandangelsinheavenexcel in humility, and humility is proper and suitable in them, thoughthey are pure, spotless, and glorious beings, perfect in holiness, andexcelling inmind and strength. But though they are thus glorious, yetthey have a comparative meanness before God, of which they aresensible; for he is said (Psa. 113:6 ) to humble himself to behold thethings that are in heaven. So the man Christ Jesus, who is the mostexcellentandgloriousofallcreatures,isyetmeekandlowlyofheart,andexcelsallotherbeingsinhumility.HumilityisoneoftheexcellenciesofChrist, because he is not only God, but man, and as a man he washumble. For humility is not, and cannot be, an attribute of the divinenature. God's nature is indeed infinitely opposite to pride, and yethumilitycannotproperlybepredicatedofhim.Forifitcould,thiswouldargue imperfection,which is impossible inGod.God,who is infinite inexcellence and glory, and infinitely above all things, cannot have anycomparativemeanness,andofcoursecannothaveanysuchcomparativemeannesstobesensibleof,andthereforecannotbehumble.Buthumilityis an excellence proper to all created intelligent beings, for they are allinfinitelylittleandmeanbeforeGod,andmostofthemareinsomewaymean and low in comparison with some of their fellow creatures.Humilityimpliesacompliancewiththatruleoftheapostle(Rom.12:3),

thatwe thinknotof ourselvesmorehighly thanweought to think,butthatwethinksoberly,accordingasGodhathdealttoeveryoneofusthemeasure, not only of faith, but of other things. And this humility, as avirtueinmen,impliesasenseoftheirowncomparativemeanness,bothascomparedwithGodandascomparedwiththeirfellowcreatures.And,

First, humility doth primarily and chiefly consist in a sense of ourmeannessascomparedwithGod,orasenseoftheinfinitedistancethereis betweenGod and ourselves.We are little, despicable creatures, evenwormsof thedust, andwe should feel thatweare asnothing, and lessthannothing,incomparisonwiththeMajestyofheavenandearth.SuchasenseofhisnothingnessAbrahamexpressed,whenhesaid(Gen.18:27),"Beholdnow,IhavetakenuponmetospeakuntotheLord,whichambutdustandashes."ThereisnotruehumilitywithoutsomewhatofthisSpirit; for, however sensible wemay be of ourmeanness as comparedwithsomeofourfellowcreatures,wearenottrulyhumbleunlesswehavea sense of our nothingness as compared with God. Some have a lowthoughtofthemselvesascomparedwithothermen:fromthemeannessof their circumstances, or from a melancholy and despondingtemperamentwhichisnaturaltothem,orfromsomeothercause,whilestilltheyknownothingoftheinfinitedistancethereisbetweenthemandGod. Though they may be ready to look upon themselves as humble-spirited,yettheyhavenotruehumility.Thatwhichaboveallotherthingsit concernsus toknowofourselves, iswhatweare in comparisonwithGod,who is ourCreator, and the one inwhomwe live, andmove, andhaveourbeing,andwhois infinitelyperfect inall things.Andifweareignorantofourmeannessascomparedwithhim,thenthemostessentialthing, and thatwhich is indispensable in truehumility, iswanting.Butwherethisistrulyfelt,therearisesfromit,

Secondly, a senseof our ownmeanness as comparedwithmanyof ourfellowcreatures.—Forman isnotonlyameancreature incomparisonwithGod,butheisverymeanascomparedwithmultitudesofcreaturesofasuperiorrankintheuniverse,andmostmenaremeanincomparisonwith many of their fellowmen. And when a sense of this comparativemeannessarisesfromajustsenseofourmeannessasGodseesit,thenitisofthenatureoftruehumility.Hethathasarightsenseandestimateof

himselfincomparisonwithGod,willbelikelytohavehiseyesopentoseehimselfarightinallrespects.Seeingtrulyhowhestandswithrespecttothefirstandhighestofallbeings,will tendgreatlytohelphimtoa justapprehensionoftheplacehestandsinamongcreatures.Andhethatdoesnotrightlyknowthefirstandgreatestofbeings,whoisthefountainandsourceofallotherbeings,cannottrulyknowanythingaright;butsofarashehascometoaknowledgeoftheformer,sofarishepreparedforandled unto the knowledge of other things, and so of himself as related toothers,andasstandingamongthem.

All this would apply to men considered as unfallen beings, and wouldhave been true of our race if our first parents had not fallen, and thusinvolvedtheirposterityinsin.Buthumilityinfallenmenimpliesasenseof a tenfold meanness, both before God and men. Man's naturalmeannessconsistsinhisbeinginfinitelybelowGodinnaturalperfection,and in God's being infinitely above him in greatness, power, wisdom,majesty,etc.Andatrulyhumblemanissensibleofthesmallextentofhisownknowledge, and thegreat extentofhis ignorance, andof the smallextentofhisunderstandingascomparedwiththeunderstandingofGod.Heissensibleofhisweakness.Howlittlehisstrengthis,andhowlittleheis able to do. He is sensible of his natural distance from God: of hisdependence on him, [and] of the insufficiency of his own power andwisdom,andthatitisbyGod'spowerthatheisupheldandprovidedfor,andthatheneedsGod'swisdomtoleadandguidehim,andhismighttoenable him to do what he ought to do for him. He is sensible of hissubjectiontoGod,andthatGod'sgreatnessdoesproperlyconsist inhisauthority, whereby he is the sovereign Lord and King over all. He iswilling tobesubject to thatauthority,as feeling that itbecomeshimtosubmittothedivinewill,andyieldinallthingstoGod'sauthority.Manhad this sort of comparative littleness before the fall. He was theninfinitely little and mean in comparison with God. But his naturalmeannesshasbecomemuchgreatersince the fall, for themoralruinofhis nature has greatly impaired his natural faculties, though it has notextinguishedthem.

The truly humble man, since the fall, is also sensible of his moralmeanness and vileness. This consists in his sinfulness. His natural

meannessishislittlenessasacreature,[while]hismoralmeannessishisvileness and filthiness as a sinner. Unfallenman was infinitely distantfromGod in his natural qualities or attributes. Fallenman is infinitelydistant from him also as sinful, and thus filthy. And a truly humblepersonisinsomemeasuresensibleofhiscomparativemeannessinthisrespect, thathe seeshowexceedinglypollutedhe isbeforean infinitelyholyGod,inwhosesighttheheavensarenotclean.HeseeshowpureGodis,andhowfilthyandabominablehe isbeforehim.Suchasenseofhiscomparativemeanness Isaiah had,when he sawGod's glory, and criedout (Isa. 6:5 ), "Woe is me! for I am undone; because I am a man ofuncleanlips,andIdwellinthemidstofapeopleofuncleanlips:formineeyes have seen the King, the Lord of hosts." An humble sense of ourmeanness in this respect implies self-abhorrence, such as led Job toexclaim(Job42:5,6),"Ihaveheardoftheebythehearingoftheear;butnowmineeye seeth thee:wherefore I abhormyself, and repent industand ashes." It implies, also, such contrition andbrokenness of heart asDavidspeaksofwhenhesays(Psa.51:17), "ThesacrificesofGodareabroken spirit; a broken and a contrite heart, O God, thou wilt notdespise;" and such, too, as Isaiah contemplatedwhen he declared (Isa.57:15),"ThussaiththehighandloftyOnethatinhabitetheternity,whosenameisHoly;Idwellinthehighandholyplace,withhimalsothatisofacontrite and humble spirit, to revive the spirit of the humble, and torevive the heart of the contrite ones." And both the sense of our ownlittleness,andthesenseofourmoralvilenessbeforeGod,areimpliedinthatpovertyofspiritwhichtheSaviorspeaksofwhenhesays(Mat.5:3),"Blessedarethepoorinspirit:fortheirsisthekingdomofheaven."

Andinordertothissenseofourownmeannessandunworthinessthatisimplied in humility, it is not only necessary thatwe should knowGod,and have a sense of his greatness, without which we cannot knowourselves, but we must have a right sense also of his excellence andloveliness. The devils and damned spirits see a great deal of God'sgreatness,ofhiswisdom,omnipotence,etc.Godmakesthemsensibleofit by what they see in his dealings, and feel in their own sufferings.Howeverunwillingtheyaretoknowit,Godmakesthemknowhowmuchheisabovethemnow,andtheyshallknowandfeel itstillmore,atandafter the judgment.But theyhavenohumility, norwill they everhave,

because, though theyseeand feelGod'sgreatness,yet theyseeand feelnothingofhisloveliness.Andwithoutthistherecanbenotruehumility,forthatcannotexistunlessthecreaturefeelshisdistancefromGod,notonlywithrespecttohisgreatness,butalsohisloveliness.Theangelsamidransomed spirits in heaven see both these things: not only howmuchgreaterGod is than they are, but howmuchmore lovely he is also. Sothat, though they have no absolute defilement and filthiness, as fallenmenhave,yet,ascomparedwithGod, it is said (Job15:15 ,and4:18 ),"Theheavensarenotcleaninhissight,"and"hisangelshechargedwithfolly." From such a sense of their comparative meanness, persons aremadesensiblehowunworthytheyareofGod'smercyorgraciousnotice.Such a sense Jacob expressed, when he said (Gen. 32:10 ), "I am notworthyoftheleastofallthemercies,andofallthetruthwhichthouhastshoweduntothyservant;"andDavid,whenheexclaimed(2Sam.7:18),"WhoamI,OLordGod?andwhat ismyhouse,thatthouhastbroughtme hitherto?" And such a sense have all who are truly humble beforeGod.Butashumilityconsistsinasenseofourcomparativemeanness,soitimplies,

2.Adispositiontoacorrespondingbehaviorandconduct.—Withoutthisthereisnotruehumility.Ifitcouldbesothatourunderstandingcouldbeenlightenedtoseeourownmeanness,andatthesametimethewillanddispositionofthesouldidnotcomplywithandconformtothatwhichisanswerable to our sense of it, but opposed it, then there would be nohumility.Aswasjustnowsaid,thedevilsanddamnedspiritsseemuchoftheircomparativelittlenessbeforeGodinsomerespects.TheyknowthatGodisinfinitelyabovetheminpower,andknowledge,andmajesty.Andyet,notknowingandfeelinghislovelinessandexcellence,theirwillsanddispositionsbynomeanscomplywithandconformtowhatisbecomingtheir meanness, and so they have no humility, but are full of pride.Withoutpretendingtomentioneverythinginourbehavioranswerabletoa proper sense of ourmeanness and vileness to which humility woulddisposeus— for thatwould include thewhole of ourduty towardGodandman—Iwouldspecifysomethingsthatareworthyofnotice,bothinreferencetoGodandinreferencetoman.And,

First, some things in our behavior toward God to which humility will

disposeus.Asthefirstofthese,humilitydisposesapersonheartilyandfreelytoacknowledgehismeannessorlittlenessbeforeGod.Heseeshowfitandsuitableit isthatheshoulddothis,andhedoesitwillingly,andevenwithdelight.Hefreelyconfesseshisownnothingnessandvileness,andownshimselfunworthyofanymercy,anddeservingofallmisery.Itisthedispositionofthehumblesoul,tolielowbeforeGod,andtohumblehimself in the dust in his presence. Humility also disposes one to bedistrustfulofhimself,andtodependonlyonGod.Theproudman, thathasahighopinionofhisownwisdom,or strength,or righteousness, isself-confident. But the humble are not disposed to trust in themselves,butarediffidentoftheirownsufficiency.ItistheirdispositiontorelyonGod,andwithdelight tocast themselveswhollyonhimas their refuge,andrighteousness,andstrength.Thehumblemanisfurtherdisposedtorenounceallthegloryofthegoodhehasordoes,andtogiveitalltoGod.Iftherebeanythingthatisgoodinhim,oranygooddonebyhim,itisnothisdispositiontogloryorvaunthimselfinitbeforeGod,buttoascribealltoGod,andinthelanguageofthePsalmist(Psa.115:1)tosay,"Notuntous,OLord,notuntous,butuntothynamegiveglory,forthymercyandthytruth'ssake."Itisthedisposition,again,ofthehumbleperson,whollytosubjecthimselftoGod.Hisheartisnotopposedtoafullandabsolutesubjection to the divine will, but inclined to it. He is disposed to besubjecttothecommandsandlawsofGod,forhesees it toberightandbest thathewho isso infinitely inferior toGod,shouldbe thussubject;andthatitisanhonorthatbelongstoGod,toreignover,andgivelawstohim.AndheisequallydisposedtobesubjecttotheprovidenceanddailydisposalofGod,andtosubmitcheerfullytohiswillasmanifestedinwhatheordersforhim.ThoughGodordersaffliction,andlowanddepressedcircumstances, ashis lot in theworld,hedoesnotmurmur,but feelinghismeannessandunworthiness,he is sensible thatafflictiveand tryingdispensationsarewhathedeserves,andthathiscircumstancesarebetterthan he merits. And however dark the divine dealings, with the faithwhichwesooftenseemanifestedinthosewhoareeminentingrace,heisreadytosaywithJob(Job13:15),"Thoughheslayme,yetwillItrustinhim." And as humility implies a disposition to such a behavior towardGod,so,

Secondly, it disposes to a behavior toward men answerable to our

comparativemeanness.AndthisIshallshowbypointingoutwhatkindofbehaviorhumilitytendstoprevent.Andittends, inthefirstplace,topreventanaspiringandambitiousbehavioramongstmen.Themanthatisundertheinfluenceofanhumblespirit,iscontentwithsuchasituationamongst men as God is pleased to allot to him, and is not greedy ofhonor, and does not affect to appear uppermost and exalted above hisneighbors. He acts on the principle of that saying of the prophet (Jer.45:5),"Seekestthougreatthingsforthyself?Seekthemnot;"andalsoofthat injunction of the apostle (Rom. 12:16 ), "Mind not high things."Humility tends also to prevent an ostentatious behavior. If the trulyhumblemanhasanyadvantageorbenefitofanykind,eithertemporalorspiritual,abovehisneighbors,hewillnotaffecttomakeashowofit.Ifhehasgreaternaturalabilitiesthanothers,hewillnotbeforwardtoparadeanddisplaythem,orbecarefulthatothersshallknowhissuperiorityinthis respect. If he has a remarkable spiritual experience, hewill not besolicitous that men should know it for the sake of the honor he mayobtainbyit;nordoesheaffecttobeesteemedofmenasaneminentsaintandafaithfulservantofheaven,foritisasmallthingwithhimwhatmenmaythinkofhim.Ifhedoesanythingwell,ordoeshisdutyinanyrespectwith difficulty and self-denial, he does not affect thatmen should takenoticeofit,norishecarefullesttheyshouldnotobserveit.Heisnotofthe behavior of the Pharisees,who, it is said (Mat. 23:5 ), did all theirworks tobeseenofmen;but ifhehasdoneanything insincerity,he iscontentthatthegreatBeingwhoseesinsecretbeholdsandwillapproveit.

Humility tends also to prevent an arrogant and assumingbehavior.Hethatisundertheinfluenceofanhumblespiritisnotforwardtotaketoomuch upon him, and when he is amongst others, he does not carry ittoward them as if he expected and insisted that a great deal of regardshouldbeshowntohimself.Hisbehaviordoesnotcarrywithittheideathat he is the best amongst those about him, and that he is the one towhomthechiefregardshouldbeshown,andwhosejudgmentismosttobe sought and followed. He does not carry it as if he expected thateverybodyshouldbowandtruckletohim,andgiveplacetohim,asifnoonewasofasmuchconsequenceashimself.Hedoesnotputonassumingairsinhiscommonconversation,norinthemanagementofhisbusiness,

norinthedutiesofreligion.Heisnotforwardtotakeuponhimselfthatwhichdoesnotbelongtohim,asthoughhehadpowerwhereindeedhehas not, as if the earth ought to be subject to his bidding, and mustcomplywithhis inclination andpurposes.On the contrary, he gives alldue deference to the judgment and inclinations of others, and hisbehaviorcarrieswithittheimpression,thathesincerelyreceivesandactsonthatteachingoftheapostle(Phil.2:3),"Letnothingbedonethroughstrifeorvain-glory;butinlowlinessofmindleteachesteemotherbetterthanthemselves."Intalkingofthethingsofreligion,hehasnottheair,either inhis speechorbehavior,ofone thatesteemshimselfoneof thebest saints in thewholecompany,buthe rathercarrieshimselfas ifhethought, in the expression of the apostle (Eph. 3:8 ), that hewas "lessthantheleastofallsaints."

Humilitytendsalsotopreventascornfulbehavior.Treatingotherswithscornandcontemptisoneoftheworstandmostoffensivemanifestationsofpridetowardthem.Buttheythatareundertheinfluenceofanhumblespiritarefarfromsuchabehavior.Theydonotdespiseorlookdownonthosethatarebelowthemwithahaughtysuperciliousair,asthoughtheywerescarceworthytocomenighthemortohaveanyregardfromthem.They are sensible that there is no such vast difference betweenthemselves and their fellowmen as warrants such a behavior. They arenotfoundtreatingwithscornandcontemptwhatotherssay,orspeakingof what they do with ridicule and sneering reflections, or sitting andrelatingwhatothersmayhavespokenordone,onlytomakesportof it.Onthecontrary,humilitydisposesapersontoacondescendingbehaviorto the meekest and lowest, and to treat inferiors with courtesy andaffability, as being sensible of his own weakness and despicablenessbeforeGod, and that it is God alone thatmakes him in any respect todiffer from others, or gives him the advantage over them. The trulyhumblewill(Rom.12:16)alwayshavethespiritto"condescendtomenoflowestate."Eveniftheyaregreatmen,andinplacesofpublictrustandhonor, humility will dispose them to treat their inferiors in such amanner as has been spoken of, and not in a haughty and scornfulmanner,asvauntingthemselvesontheirgreatness.

Humilitytendsalsotopreventawillfulandstubbornbehavior.Theythat

areundertheinfluenceofanhumblespiritwillnotsetuptheirownwilleitherinpublicorprivateaffairs.Theywillnotbestiffandinflexible,andinsist that everything must go according to what they happen first topropose,andmanifestadispositionbynomeanstobeeasy,buttomakeall the difficulty they can, and to make others uneasy as well asthemselves,andtopreventanythingbeingdonewithanyquietness,if itbenotaccordingtotheirownmindandwill.TheyarenotassomethattheapostlePeterdescribes(2Pet.2:10),presumptuousandself-willed,always bent on carrying their own points, and, if this cannot be done,then bent on opposing and annoying others. On the contrary, humilitydisposesmen to be of a yielding spirit to others, ready, for the sake ofpeace, and to gratify others, to comply in many things with theirinclinations, and to yield to their judgments wherein they are notinconsistentwithtruthandholiness.Atrulyhumblemanisinflexibleinnothing but in the cause of his Lord andMaster,which is the cause oftruth and virtue. In this he is inflexible, because God and consciencerequireit.But inthingsof lessermoment,andwhichdonot involvehisprinciplesasafollowerofChrist,andinthingsthatonlyconcernhisownprivateinterests,heisapttoyieldtoothers.Andifheseesthatothersarestubbornandunreasonableintheirwillfulness,hedoesnotallowthattoprovokehimtobestubbornandwillfulinhisoppositiontothem,butherather acts on the principles taught in such passages asRom. 12:19 ; 1Cor. 6:7 ;Mat. 5:40 , 41 ; "Dearly beloved, avenge not yourselves, butrathergiveplaceuntowrath.""Whydoyenotrathertakewrong?whydoyenotrathersufferyourselvestobedefrauded?""Ifanymanwillsuetheeat the law, and take away thy coat, let him have thy cloak also. Andwhosoevershallcompeltheetogoamile,gowithhimtwain."

Humilitywill further tendtopreventa levelingbehavior.Somepersonsare always ready to level those above them down to themselves, whiletheyareneverwillingtolevelthosebelowthemuptotheirownposition.But he that is under the influence of humility will avoid both theseextremes.Ontheonehand,hewillbewillingthatallshouldrisejustsofaras theirdiligenceandworthofcharacterentitle themto,andontheother hand, he will be willing that his superiors should be known andacknowledged in their place, andhave rendered to themall thehonorsthataretheirdue.Hewillnotdesirethatallshouldstanduponthesame

level, forheknows it isbest that there shouldbegradations in society:thatsomeshouldbeaboveothers,andshouldbehonoredandsubmittedto as such. And therefore he is willing to be content with this divinearrangement,and,agreeablytoit,toconformbothhisspiritandbehaviorto such precepts as the following: "Render therefore to all their dues:tribute towhom tribute isdue; custom towhomcustom; fear towhomfear; honour to whom honour" (Rom. 13:7 ); "Put them inmind to besubject toprincipalitiesandpowers, toobeymagistrates, tobeready toeverygoodwork"(Titus3:1).

Humilityalsotends,oncemore,topreventaself-justifyingbehavior.Hethatisundertheinfluenceofanhumblespirit,ifhehasfallenintoafault,as all are liable at some time to fall, or if in anything he has injuredanother,ordishonoredtheChristiannameandcharacter,willbewillingtoacknowledgehisfault,andtaketheshameofittohimself.Hewillnotbehardtobebroughttoasenseofhisfault,nortotestifythatsensebyasuitableacknowledgmentofhiserror.Hewillbeinwardlyhumbledforit,and ready to showhishumility in themannerwhich theapostlepointsout,whenhesays(Jam.5:16),"Confessyourfaultsonetoanother."Itispride that makes men so exceedingly backward to confess their faultwhen they have fallen into one, and thatmakes them think that to betheir shame which is in truth their highest honor. But humility in thebehaviormakesmenprompttotheirdutyinthisrespect,andifitprevailsas it should,will lead them todo itwithalacrityandevendelight.AndwhenanyoneshallgivesuchapersonaChristianadmonitionorreprooffor any fault, humility will dispose him to take it kindly, and eventhankfully. It is pride that makes men to be so uneasy when they arereprovedbyanyoftheirneighbors,sothatoftentimestheywillnotbearit,butbecomeangry,andmanifestgreatbitternessofspirit.Humility,onthecontrary,willdisposethemnotonlytotoleratesuchreproofs,buttoesteem and prize them as marks of kindness and friendship. "Let therighteous smite me," says the Psalmist (Psa. 141:5 ), "it shall be akindness;andlethimreproveme,itshallbeanexcellentoil,whichshallnotbreakmyhead."

Havingthusshownwhathumilityisinitsnature,andtowhatitwillleadus both in spirit and behavior, in respect both to God and to our

fellowmen,Iproceed,asproposed,toshow,

Intheapplicationofthissubjectwemaysee,

1.TheexcellencyofaChristianspirit.—"Therighteous," it issaid(Pro.12:26 ), "is more excellent than his neighbour." And much of thisexcellence in the true Christian consists in his meek and lowly spirit,whichmakeshim so likehisSavior.This spirit the apostle speaksof (1Pet.3:4)astherichestofallornaments,"eventheornamentofameekandquietspirit,whichisinthesightofGodofgreatprice."Thesubjectshouldleadus,

2.Toexamineourselves,andseeifweareindeedofanhumblespirit.—"Hissoul,"saystheprophet(Hab.2:4),"whichisliftedup,isnotuprightinhim;"andthefactthat"Godresisteththeproud"(Jam.4:6),or,asinthe original, "sets himself in battle array against him," shows how heabhors a proud spirit. And it is not every show and appearance ofhumility that will stand the test of the gospel. There are variousimitations of it that fall short of the reality. Some put on an affectedhumility. Others have a natural low-spiritedness, and are wanting inmanliness of character. Others are melancholy or despondent, [while]others,undertheconvictionsofconscience,bywhich,forthetime,theyaredepressed,seembrokeninspirit.Othersseemgreatlyabasedwhileinadversityandaffliction,orhaveanaturalmeltingoftheheartunderthecommonilluminationsofthetruth.Inothers,thereisacounterfeitkindofhumility,wroughtby thedelusionsofSatan:andallof thesemaybemistaken for truehumility.Examineyourself, then,andseewhat is thenature of your humility, whether it be of these superficial kinds, orwhether itbe indeedwroughtby theHolySpirit inyourhearts.Donotrestsatisfied,tillyoufindthatthespiritandbehaviorofthosewhomthegospelaccountshumble,areyours.

3.ThesubjectexhortsthosewhoarestrangerstothegraceofGod,toseekthatgrace,thattheymaythusattaintothisspiritofhumility.—Ifsuchbeyour character, you are now destitute of a Christian spirit, which is aspiritofgrace,andsowhollydestituteofhumility.Yourspiritisaproudspirit, and though you may not seem to carry yourself very proudlyamongstmen,yetyouare liftingyourselfupagainstGod, inrefusingto

submityourheartandlifetohim.Andindoingthis,youaredisregardingor defying God's sovereignty, and daring to contend with yourMaker,thoughhedreadfullythreatensthosewhodothis.YouareproudlycastingcontemptonGod'sauthority,inrefusingobeyitandcontinuingtoliveindisobedience,inrefusingtobeconformedtohiswillandtocomplywiththehumblingconditionsandwayofsalvationbyChrist,andintrustingtoyour own strength and righteousness, instead of that which Christ sofreelyoffers.Now,astosuchaspirit,considerthatthisis,inanespecialsense,thesinofdevils."Notanovice,"saystheapostle(1Tim.3:6),"lest,being lifted up with pride, he fall into the condemnation of the devil."And consider, too, how odious and abominable such a spirit is toGod,andhowterriblyhehas threatened it;declaring (Pro. 16:5 ) that "everyone that is proud inheart is an abomination to theLord: thoughhandjoininhand,heshallnotbeunpunished;"andagain(Pro.6:16),"Thesethingsdoth theLordhate: aproud look," etc.; andagain (Pro.29:23 ),that "aman's pride shall bringhim low;" and (2 Sam. 22:28 ) that theeyesoftheLordareuponthehaughty,thathemaybringthemdown;andstillagain(Isa.23:9), that"theLordofhostshathpurposed it, tostaintheprideofallglory,andtobringintocontemptallthehonourableoftheearth." Consider, too, how Pharaoh, and Korah, and Haman, andBelshazzar,andHerod,wereawfullypunishedfortheirprideofheartandconduct.Beadmonished,bytheirexample, tocherishanhumblespirit,andtowalkhumblywithGod,andtowardmen.Finally,

4.Letallbeexhortedearnestlytoseekmuchofanhumblespirit,andtoendeavortobehumbleinalltheirbehaviortowardGodandmen.—SeekforadeepandabidingsenseofyourcomparativemeannessbeforeGodandman.KnowGod.Confessyournothingnessandill-desertbeforehim.Distrustyourself.RelyonlyonGod.Renounceallgloryexceptfromhim.Yield yourself heartily to his will and service. Avoid an aspiring,ambitious, ostentatious, assuming, arrogant, scornful, stubborn,willful,leveling, self-justifying behavior; and strive for more and more of thehumblespiritthatChristmanifestedwhilehewasonearth.Considerthemany motives to such a spirit. Humility is a most essential anddistinguishingtraitinalltruepiety.Itistheattendantofeverygrace,andin a peculiar manner tends to the purity of Christian feeling. It is theornament of the spirit, the source of some of the sweetest exercises of

Christianexperience, themostacceptable sacrificewecanoffer toGod,thesubjectoftherichestofhispromises,[and]thespiritwithwhichhewill dwell on earth, and which he will crown with glory in heavenhereafter.Earnestlyseek,then,anddiligentlyandprayerfullycherish,anhumblespirit,andGodshallwalkwithyouherebelow,andwhenafewmoredaysshallhavepassed,hewillreceiveyoutothehonorsbestowedonhispeopleatChrist'srighthand.

TheSpiritofCharitytheOppositeofaSelfishSpirit.

1Corinthians13:5,"Charity...seekethnotherown."

HAVINGshownthenatureofcharityinrespecttothegoodofothers,inthe two particulars, that it is kind to them, and envies not theirenjoymentsandblessings;andalsoinrespecttoourowngood,thatitisnot proud, either in spirit or behavior — I pass to the next pointpresented by the apostle, viz. that charity "seeketh not her own." Thedoctrineofthesewordsplainlyis,

THAT THE SPIRIT OF CHARITY, OR CHRISTIAN LOVE, IS THEOPPOSITEOFASELFISHSPIRIT.

Theruinthatthefallbroughtuponthesoulofmanconsistsverymuchinhis losing thenoblerandmorebenevolentprinciplesofhisnature, andfallingwhollyunderthepowerandgovernmentofself-love.Before,andasGodcreatedhim,hewasexalted,andnoble,andgenerous;butnowheisdebased,andignoble,andselfish.Immediatelyuponthefall,themindof man shrank from its primitive greatness and expandedness, to anexceeding smallness and contractedness; and as in other respects, soespeciallyinthis.Before,hissoulwasunderthegovernmentofthatnobleprincipleofdivinelove,wherebyitwasenlargedtothecomprehensionofallhisfellowcreaturesandtheirwelfare.Andnotonlyso,butitwasnotconfined within such narrow limits as the bounds of the creation, butwentforthintheexerciseofholylovetotheCreator,andabroadupontheinfinite ocean of good, and was, as it were, swallowed up by it, andbecameonewithit.ButsosoonashehadtransgressedagainstGod,thesenoble principles were immediately lost, and all this excellentenlargedness of man's soul was gone; and thenceforward he himselfshrank,as itwere, intoa littlespace,circumscribedandcloselyshutupwithin itself to the exclusion of all things else. Sin, like some powerfulastringent, contracted his soul to the very small dimensions ofselfishness; and God was forsaken, and fellow creatures forsaken, and

manretiredwithinhimself,andbecametotallygovernedbynarrowandselfish principles and feelings. Self-love became absolutemaster of hissoul,andthemorenobleandspiritualprinciplesofhisbeingtookwingsandflewaway.ButGod,inmercytomiserableman,enteredontheworkofredemption,and,bythegloriousgospelofhisSon,begantheworkofbringingthesoulofmanoutofitsconfinementandcontractedness,andbackagaintothosenobleanddivineprinciplesbywhichitwasanimatedandgovernedatfirst.AnditisthroughthecrossofChristthatheisdoingthis;forourunionwithChristgivesusparticipationinhisnature.AndsoChristianity restores an excellent enlargement, and extensiveness, andliberality to the soul, and again possesses it with that divine love orcharity thatwereadof in the text,whereby itagainembraces its fellowcreatures,and isdevoted toandswallowedup in theCreator.And thuscharity, which is the sum of the Christian spirit, so partakes of thegloriousfullnessofthedivinenature,thatshe"seekethnotherown,"oriscontrarytoselfishspirit.Indwellingonthisthought,Iwould,first,showthenatureof thatselfishnessofwhichcharity is theopposite; thenhowcharityisopposedtoit;andthensomeoftheevidenceinsupportofthedoctrinestated.

I. I would show the nature of that selfishness of which charity is theopposite.—AndhereIwouldobserve,

1.Negatively,thatcharity,orthespiritofChristianlove,isnotcontrarytoallself-love.—ItisnotathingcontrarytoChristianitythatamanshouldlovehimself,or,whichisthesamething,shouldlovehisownhappiness.IfChristianitydidindeedtendtodestroyaman'slovetohimself,andtohis own happiness, it would therein tend to destroy the very spirit ofhumanity;buttheveryannouncementofthegospel,asasystemofpeaceonearthandgoodwilltowardmen(Luke2:14),showsthatitisnotonlynot destructive of humanity, but in the highest degree promotive of itsspirit.Thatamanshould lovehisownhappiness, isasnecessary tohisnatureas the facultyof thewill is; and it is impossible that sucha loveshouldbedestroyed inanyotherwaythanbydestroyinghisbeing.Thesaintslovetheirownhappiness.Yea,thosethatareperfectinhappiness,thesaintsandangelsinheaven,lovetheirownhappiness;otherwisethathappinesswhichGodhathgiven themwouldbenohappiness to them;

forthatwhichanyonedoesnotlovehecannotenjoyanyhappinessin.

Thattoloveourselvesisnotunlawful, isevidentalsofromthefact,thatthelawofGodmakesself-lovearuleandmeasurebywhichour lovetoothersshouldberegulated.ThusChristcommands(Mat.19:19),"Thoushalt love thy neighbour as thyself," which certainly supposes that wemay, andmust, love ourselves. It is not saidmore than thyself, but asthyself. Butwe are commanded to love our neighbor next toGod; andtherefore we are to love ourselves with a love next to that which weshouldexercisetowardGodhimself.Andthesameappearsalsofromthefact,thattheScriptures,fromoneendoftheBibletotheother,arefullofmotivesthataresetforthfortheverypurposeofworkingontheprincipleof self-love. Such are all the promises and threatenings of theWord ofGod, itscallsandinvitations, itscounselstoseekourowngood,anditswarningstobewareofmisery.Thesethingscanhavenoinfluenceonusinanyotherwaythanastheytendtoworkuponourhopesorfears.Fortowhatpurposewould itbetomakeanypromiseofhappiness,orholdforthanythreateningofmisery,tohimthathasnolovefortheformerordreadofthelatter?Orwhatreasoncantherebeincounselinghimtoseektheone,orwarninghimtoavoidtheother?Thus it isplain,negatively,thatcharity,orthespiritofChristianlove,isnotcontrarytoallself-love.ButIremarkstillfurther,

2.Affirmatively,thattheselfishnesswhichcharity,oraChristianspirit,iscontraryto,isonlyaninordinateself-love.—Here,however,thequestionarises,Inwhatdoesthisinordinatenessconsist?Thisisapointthatneedstobewellstatedandclearlysettled; for therefutationofmanyscruplesand doubts that persons often have, depends upon it. And therefore Ianswer,

First, that the inordinatenessofself-lovedoesnotconsist inour loveofourownhappinessbeing,absolutelyconsidered,toogreatindegree.—Ido not suppose it can be said of any, that their love to their ownhappiness,ifweconsiderthatloveabsolutelyandnotcomparatively,canbeintoohighadegree,orthatitisathingthatisliableeithertoincreaseordiminution.ForIapprehendthatself-love,inthissense,isnotaresultof the fall, but is necessary, and what belongs to the nature of allintelligentbeings,andthatGodhasmadeitalikeinall;andthatsaints,

andsinners,andallalike,lovehappiness,andhavethesameunalterableand instinctive inclination to desire and seek it. The change that takesplaceinaman,whenheisconvertedandsanctified, isnotthathis loveforhappiness isdiminished,butonlythat it isregulatedwithrespecttoitsexercisesandinfluence,andthecoursesandobjects it leadsto.Whowillsaythatthehappysoulsinheavendonotlovehappinessastrulyasthemiserablespirits inhell? If their loveofhappiness isdiminishedbytheirbeingmadeholy,thenthatwilldiminishtheirhappinessitself; forthelessanyoneloveshappiness,thelessherelishesit,and,consequently,isthelesshappy.

When God brings a soul out of a miserable state and condition into ahappy state, by conversion, he gives him happiness that before he hadnot, but he does not at the same time take away any of his love ofhappiness.Andso,whenasaintincreasesingrace,heismadestillmorehappythanhewasbefore;buthisloveofhappiness,andhisrelishofit,do not grow less as his happiness itself increases, for thatwould be toincreasehishappinessoneway,andtodiminishitanother.Butineverycase inwhichGodmakes amiserable soul happy, or a happy soul stillmorehappy,hecontinuesthesameloveofhappinessthatexistedbefore.Andso,doubtless,thesaintsoughttohaveasmuchofaprincipleoflovetotheirownhappiness,orlovetothemselves,whichisthesamething,asthewickedhave. So that, ifwe considermen's love of themselves or oftheirownhappinessabsolutely,itisplainthattheinordinatenessofself-lovedoesnotconsistinitsbeingintoogreatadegree,becauseitisalikeinall.ButIremark,

Secondly, that the inordinateness of self-love, wherein a corruptselfishness does consist, lies in two things: — in its being too greatcomparatively;andinplacingourhappinessinthatwhichisconfinedtoself. In the first place, the degree of self-love may be too greatcomparatively,andso thedegreeof its influencebe inordinate.Thoughthedegreeofmen'sloveoftheirownhappiness,takenabsolutely,mayinall be the same, yet the proportion that their love of self bears to theirlove for others may not be the same. If we compare a man's love ofhimselfwithhis loveforothers, itmaybesaidthatheloveshimselftoomuch—thatis,inproportiontoomuch.Andthoughthismaybeowingto

adefectoflovetoothers,ratherthantoanexcessoflovetohimself,yetself-love,bythisexcessinitsproportion,itselfbecomesinordinateinthisrespect,viz.thatitbecomesinordinateinitsinfluenceandgovernmentoftheman.Forthoughtheprincipleofself-love,initselfconsidered,isnotatallgreaterthanifthereisadueproportionoflovetoGodandtofellowcreatures with it, yet, the proportion being greater, its influence andgovernment of the man become greater; and so its influence becomesinordinatebyreasonoftheweaknessorabsenceofotherlovethatshouldrestrainorregulatethatinfluence.

Toillustratethis,wemaysupposethecaseofaservantinafamily,whowasformerlykeptintheplaceofaservant,andwhoseinfluenceinfamilyaffairswas not inordinatewhile hismaster's strengthwas greater thanhis;andyet,ifafterwardthemastergrowsweakerandloseshisstrength,and the restof the family lose their formerpower, though the servant'sstrengthbenotatallincreased,yet,theproportionofhisstrengthbeingincreased, his influence may become inordinate, and, from being insubjection anda servant, hemaybecomemasterm thathouse.And soself-love becomes inordinate. Before the fall,man loved himself, or hisownhappiness,asmuchasafterthefall;butthen,asuperiorprincipleofdivine love had the throne, and was of such strength, that it whollyregulatedanddirectedself-love.Butsincethefall,theprincipleofdivinelovehaslostitsstrength,orratherisdead;sothatself-love,continuinginits former strength, and having no superior principle to regulate it,becomes inordinate in its influence, and governs where it should besubject,andonlyaservant.Self-love,then,maybecomeinordinateinitsinfluencebybeingcomparativelytoogreat,eitherbylovetoGodandtofellowcreaturesbeingtoosmall,as it is in thesaints,whointhisworldhavegreatremainingcorruption,orbyitsbeingnoneatall,asisthecasewith those who have no divine love in their hearts. Thus theinordinatenessofself-love,withrespecttothedegreeofit,isnotasitisconsideredabsolutely,butcomparatively,orwithrespecttothedegreeofits influence. In some respects wicked men do not love themselvesenough—notsomuchas thegodlydo; for theydonot love thewayoftheirownwelfareandhappiness;andinthissenseitissometimessaidofthewickedthattheyhatethemselves,though,inanothersense,theyloveselftoomuch.

Itisfurthertrue,inthesecondplace,thatself-love,oraman'slovetohisown happiness,may be inordinate, in placing that happiness in thingsthatareconfinedtohimself.Inthiscase,theerrorisnotsomuchinthedegreeofhislovetohimselfasitisinthechannelinwhichitflows.Itisnotinthedegreeinwhichheloveshisownhappiness,butinhisplacinghishappinesswhereheoughtnot,andinlimitingandconfininghislove.Some, although they love their own happiness, do not place thathappinessintheirownconfinedgood,orinthatgoodwhichislimitedtothemselves,butmoreinthecommongood—inthatwhichisthegoodofothers,orinthegoodtobeenjoyedinandbyothers.Aman'sloveofhisown happiness, when it runs in this last channel, is not what is calledselfishness, but is the very opposite of it. But there are others who, intheirlovetotheirownhappiness,placethathappinessingoodthingsthatareconfinedorlimitedtothemselves,totheexclusionofothers.Andthisisselfishness.Thisisthethingmostclearlyanddirectlyintendedbythatself-lovewhichtheScripturecondemns.Andwhenitissaidthatcharityseekethnotherown,wearetounderstanditofherownprivategood—good limited to herself. The expression, "her own," is a phrase ofappropriation, and properly carries in its signification the idea oflimitationtoself.AndsothelikephraseinPhil.2:21,that"allseektheirown,"carriestheideaofconfinedandself-appropriatedgood,orthegoodthatamanhassinglyandtohimself,andinwhichhehasnocommunionor partnership with another, but which he has so circumscribed andlimited to himself as to exclude others. And so the expression is to beunderstoodin2Tim.3:2,"Formenshallbeloversoftheirownselves;"forthephraseisofthemostconfinedsignification,limitedtoselfalone,andexcludingallothers.

Amanmaylovehimselfasmuchasonecan,andmaybe,intheexerciseofahighdegreeof lovetohisownhappiness,ceaselessly longingfor it,andyethemaysoplacethathappiness,that,intheveryactofseekingit,hemaybeinthehighexerciseoflovetoGod;as,forexample,whenthehappinessthathelongsfor,istoenjoyGod,ortobeholdhisglory,ortohold communion with him. Or a man may place his happiness inglorifyingGod. Itmay seem to him the greatest happiness that he canconceive of, to giveGod glory, as hemaydo; andhemay long for thishappiness.And in longing for it,he loves thatwhichhe looksonashis

happiness; for if he did not love what in this case he esteemed hishappiness,hewouldnot longfor it;andto lovehishappiness is to lovehimself. And yet, in the same act, he loves God, because he places hishappiness inGod; for nothing canmore properly be called love to anybeing or thing, than to place our happiness in it. And so personsmayplace their happiness considerably in the good of others — theirneighbors, for instance — and, desiring the happiness that consists inseekingtheirgood,theymay,inseekingit,lovethemselvesandtheirownhappiness.Andyetthisisnotselfishness,becauseitisnotaconfinedself-love;buttheindividual'sself-loveflowsoutinsuchachannelastotakeinothers with himself. The self that he loves is, as it were, enlarged andmultiplied, so that, in the very acts inwhich he loves himself, he lovesothersalso.AndthisistheChristianspirit,theexcellentandnoblespiritof the gospel of Jesus Christ. This is the nature of that divine love, orChristian charity, that is spokenof in the text.AndaChristian spirit iscontrarytothatselfishspiritwhichconsistsintheself-lovethatgoesoutaftersuchobjectsasareconfinedandlimited—suchasaman'sworldlywealth,or thehonor thatconsists inaman'sbeingsetuphigher in theworldthanhisneighbors,orhisownworldlyeaseandconvenience,orhispleasingandgratifyinghisownbodilyappetitesandlusts.

Having thus stated what that selfishness is that a Christian spirit iscontraryto,Ipass,asproposed,toshow,

II.Howthespiritofcharity,orChristianlove,iscontrarytosuchaspirit.— And this may be shown in these two particulars: that the spirit ofcharity,orChristian love, leadsus toseeknotonlyourown things,butthoseofothers;andthatitdisposesus,inmanycases,toforegoorpartwithourownthingsforthesakeofothers.And,

1.Thespiritofcharity,orlove,leadsthosewhopossessittoseeknotonlytheirownthings,butthethingsofothers.

First, such a spirit seeks to please and glorifyGod. The things that arewell-pleasing to God and Christ, and that tend to the divine glory, arecalledthethingsofChrist,inoppositiontoourownthings;aswhereitissaid (Phil. 2:21 ), "All seek their own, not the things which are JesusChrist's."Christianityrequires thatweshouldmakeGodandChristour

mainend;andallChristians,sofarastheylivelikeChristians,livesothat"forthemtoliveisChrist."ChristiansarerequiredtolivesoastopleaseGod,andsoasto"provewhatisthatgoodandacceptableandperfectwillofGod" (Rom.12:2 ).WeshouldbesuchservantsofChristasdo inallthingsseektopleaseourMaster,assaystheapostle(Eph.6:6)—"Notwitheye-service,asmen-pleasers;butastheservantsofChrist,doingthewillofGodfromtheheart."Andsowearerequiredinallthings(1Cor.10:31),whetherweeat, ordrink, orwhatsoeverwedo, todoall to theglory of God. And this, surely, is a spirit which is the opposite of self-seeking.

Secondly, they that have the spirit of charity, or Christian love, have aspirit to seek the good of their fellow creatures. Thus the apostlecommands(Phil.2:4),"Looknoteverymanonhisownthings;buteverymanalsoonthethingsofothers."Weoughttoseekthespiritualgoodofothers; and ifwehave aChristian spirit,we shall desire and seek theirspiritualwelfareandhappiness, their salvation fromhell, and that theymayglorifyandenjoyGodforever.Andthesamespiritwilldisposeustodesireandseekthetemporalprosperityofothers,assaystheapostle(1Cor.10:24),"Letnomanseekhisown,buteverymananother'swealth."Andwe should so seek theirpleasure, that thereinwe can, at the sametime, seek theirprofit, as again it is saidby theapostle (1Cor. 10:33 ),"EvenasIpleaseallmeninallthings,notseekingmineownprofit,buttheprofitofmany,thattheymaybesaved;"andagainRom.15:2),"Leteveryoneofuspleasehisneighbourforhisgoodtoedification."

Butmoreparticularly,under thishead, Iwould remark, that a spirit ofcharity, or Christian love, as exercised toward our fellow creatures, isoppositetoaselfishspirit,as it isasympathizingandmercifulspirit. Itdisposespersonstoconsidernotonlytheirowndifficulties,butalsotheburdens and afflictions of others, and the difficulties of theircircumstances, and to esteem the case of those who are in straits andnecessitiesastheirown.Apersonofselfishspiritisreadytomakemuchoftheafflictionsthathehimselfisunder,asifhisprivationsorsufferingsweregreaterthanthoseofanybodyelse;andifheisnotinsuffering,heisreadytothinkheisnotcalledtosparewhathehasinpossession,forthesakeofhelpingothers.A selfishman isnot apt todiscern thewantsof

others,butrathertooverlookthem,andcanhardlybepersuadedtoseeorfeelthem.Butamanofcharitablespiritisapttoseetheafflictionsofothers, and to take notice of their aggravation, and to be filled withconcernforthem,ashewouldbeforhimselfifunderdifficulties.Andheis ready, also, to help them, and take delight in supplying theirnecessities, and relieving their difficulties. He rejoices to obey thatinjunction of the apostle (Col. 3:12 ), "Put on therefore, as the elect ofGod,holyandbeloved,bowelsofmercies,kindness;"andtocherishthespirit of "wisdom (Jam. 3:17 ) that is from above," which is "full ofmercy;"and,likethegoodmanspokenofbythePsalmist(Psa.37:26),tobe"merciful,"thatis,fullofmercy.

Andasitisasympathizingandmercifulspirit,sothespiritofcharity,asexercised toward our fellow creatures, is the opposite of a selfish,inasmuchasitisaliberalspirit.Itnotonlyseeksthegoodofothersthatare in affliction, but it is ready to communicate to all, and forward topromote their good, as there may be opportunity. To do good, and tocommunicate,itforgetsnot(Heb.13:16);butobeystheexhortation(Gal.6:10),"Aswehaveopportunity,letusdogooduntoallmen."Butonthispoint I need not enlarge, having already dwelt upon it at length in thelectureon"Charityiskind."

Andasthespiritofcharity,orChristianlove,isopposedtoaselfishspirit,in that it ismerciful and liberal so it is in this, also, that it disposes aperson to be public-spirited. A man of a right spirit is not a man ofnarrowandprivateviews,butisgreatlyinterestedandconcernedforthegoodofthecommunitytowhichhebelongs,andparticularlyofthecityorvillageinwhichheresides,andforthetruewelfareofthesocietyofwhichheisamember.GodcommandedtheJewsthatwerecarriedawaycaptivetoBabylon, to seek thegoodof that city, though itwasnot theirnativeplace,butonlythecityoftheircaptivity.Hisinjunctionwas(Jer.29:7),"SeekthepeaceofthecitywhitherIhavecausedyoutobecarriedawaycaptives, and pray unto the Lord for it." And aman of truly Christianspiritwillbeearnest for thegoodofhiscountry,andof theplaceofhisresidence,andwillbedisposedtolayhimselfoutforitsimprovement.Aman was recommended to Christ by the Jews (Luke 7:5 ), as one thatlovedtheirnationandhadbuiltthemasynagogue;anditisspokenofas

averyprovokingthingtoGod,withrespecttosomeinIsrael(Amos6:6),that they were "not grieved for the affliction of Joseph." And it isrecorded,totheeverlastinghonorofEsther(Est.4:16),thatsheherselffastedandprayed,andstirredupotherstofastandpray,forthewelfareofherpeople.AndtheapostlePaul (Rom.9:1-3)expresses thedeepestconcernforthewelfareofhiscountrymen.AndthosethatarepossessedofthespiritofChristiancharityareofamoreenlargedspiritstill;fortheyare concerned, not only for the thrift of the community, but for thewelfareoftheChurchofGod,andofallthepeopleofGodindividually.Ofsuch a spirit was Moses, the man of God, and therefore he earnestlyintercededforGod'svisiblepeople,anddeclaredhimselfreadytodiethattheymightbespared(Exo.32:11,32).AndofsuchaspiritwasPaul,whowassoconcerned for thewelfareofall,bothJewsandGentiles, thathewaswillingtobecomeastheywere(1Cor.9:19-23),ifpossiblyhemightsavesomeofthem.

Especiallywill the spirit ofChristian love dispose those that stand in apubliccapacity,suchasthatofministers,andmagistrates,andallpublicofficers,toseekthepublicgood.Itwilldisposemagistratestoactasthefathersof thecommonwealth,with thatcareandconcern for thepublicgoodwhichthefatherofafamilyhasforhishousehold.Itwillmakethemwatchfulagainstpublicdangers,andforwardtousetheirpowersforthepromotionofthepublicbenefit;notbeinggovernedbyselfishmotivesintheiradministration;notseekingonly,ormainly,toenrichthemselves,orto become great, and to advance themselves on the spoils of others, aswickedrulersveryoftendo;butstrivingtoactforthetruewelfareofalltowhomtheirauthorityextends.Andthesamespiritwilldisposeministersnottoseektheirown,andendeavortogetalltheycanoutoftheirpeopletoenrichthemselvesandtheirfamilies,buttoseekthegoodoftheflockoverwhichthegreatShepherdhasplacedthem;tofeed,andwatchoverthem,andleadthemtogoodpastures,anddefendthemfromwolvesandwildbeaststhatwoulddevourthem.Andso,whateverthepostofhonoror influence we may be placed in, we should show that, in it, we aresolicitousforthegoodofthepublic,sothattheworldmaybebetterforourlivinginit,andthat,whenwearegone,itmaybesaidofus,asitwassonoblysaidofDavid(Acts13:36),thatwe"servedourgenerationbythewillofGod."But,

2.Thespiritofcharity,orlove,alsodisposesus,inmanycases,toforegoandpartwithourownthings,forthesakeofothers.—Itdisposesustopart with our own private temporal interest, and totally and freely torenounceit,forthesakeofthehonorofGod,andtheadvancementofthekingdom of Christ. Such was the spirit of the apostle Paul when heexclaimed(Acts21:13),"Iamreadynottobeboundonly,butalsotodieat Jerusalem for thenameof theLord Jesus."And the same spiritwilldisposeus often to foregoorpartwithour ownprivate interest for thegoodofourneighbors.Itwillmakeusreadyoneveryoccasiontoaidorhelpthem,leadinguswillinglytopartwithalessergoodofourown,forthesakeofagreatergoodtothem.Andthecasemayevenbesuch(1John3:16), that"weoughtto laydownour lives forthebrethren."ButIwillnotdwell longeronthispointnow,asIshallprobablyhaveoccasiontospeakmore to it under some other part of the context. I pass, then, asproposed,

III. To notice some of the evidence sustaining the doctrine which hasbeenstated.—Andthetruthofthedoctrine,thatthespiritofcharity,orChristian love, is the opposite of a selfish spirit, will appear, if weconsiderthenatureofloveingeneral,thepeculiarnatureofChristianordivine love, and the nature of Christian love to God and to man inparticular.And,

1. The nature of love in general.—This, so far as it is really and trulysincere,isofadiffusivenature,andespousestheinterestsofothers.Itisso with the love of natural affection, and earthly friendship. So far asthere is any real affection or friendship, the parties between which itsubsistsdonot seekonly theirownparticular interests,butdoespouseandseektheinterestsofeachother.Theyseeknotonlytheirownthings,butthethingsoftheirfriends.Selfishnessisaprinciplethatcontractstheheart, and confines it to self, while love enlarges it, and extends it toothers.Bylove,aman'sselfissoextendedandenlarged,thatothers,sofar as theyarebeloved,do, as itwere,becomepartsofhimself so that,whereintheirinterestispromoted,hebelieveshisownispromoted,andwherein theirs is injured, his also is injured. And still further will thisappear,ifweconsider,

2. The peculiar nature of Christian or divine love. — Of charity, or

Christian love, it ispeculiarly true, that it isabove the selfishprinciple.Thoughallreallovetoothersseeksthegoodandespousestheinterestsofthose who are beloved, yet all other love, excepting this, has itsfoundation,inonesense,intheselfishprinciple.Soitiswiththenaturalaffectionwhich parents feel for their children, andwith the lovewhichrelativeshaveonetoanother.Ifweexcepttheimpulsesofinstinct,self-loveisthemainspringofit.Itisbecausemenlovethemselves,thattheylovethosepersonsandthingsthataretheirown,orthattheyarenearlyrelated to, and which they look upon as belonging to themselves, andwhich,bytheconstitutionofsociety,havetheirinterestandhonorlinkedwith their own.And so it is in the closest friendships that exist amongmen. Self-love is the spring whence they proceed. Sometimes naturalgratitude, for good turns that have been done them by others, or forbenefitsreceivedfromthem,disposesmen,throughself-love,toasimilarrespecttothosethathaveshownthemkindness,orbywhomtheirself-interesthasbeenpromoted.And sometimesnaturalmenare led into afriendship to others, from qualifications that they see or find in them,whencetheyhopeforthepromotionoftheirowntemporalgood.Iftheysee that others aredisposed tobe respectful to them, and to give themhonor, then love to their own honor will lead them to friendship withsuch;oriftheyseethemgenerouslydisposedtothem,thenlovetotheirownprofitwilldisposethemtofriendshiptothemonthisaccount;orifthey find in themagreatagreementwith themselves indispositionandmanners, self-lovemaydispose them toamitywith themonaccountoftheenjoymenttheyhaveintheirsociety,orbecausethisagreementwiththem in their temper andways carrieswith it the approbation of theirowntemperandways.Andsotherearemanyotherways inwhichself-love is the source of that love and friendship that often arises betweennaturalmen.Mostofthe lovethatthereis intheworldarisesfromthisprinciple,andthereforeitdoesnotgobeyondnature.Andnaturecannotgobeyondself-love,butallthatmendo,is,somewayorother,fromthisroot.

Butdivinelove,orthecharitythatisspokenofinthetext,issomethingaboveself-love,asitissomethingsupernatural,oraboveandbeyondallthatisnatural.Itisnotabranchthatspringsoutoftherootofself-love,asnaturalaffection,andworldlyfriendships,andthelovethatmenmay

have to one another, as such, do. But as self-love is the offspring ofnatural principles, so divine love is the offspring of supernaturalprinciples.Thelatter issomethingofahigherandnoblerkindthananyplantthatgrowsnaturallyinsuchasoilastheheartofman.Itisaplanttransplanted into the souloutof thegardenofheaven,by theholyandblessed Spirit of God, and so has its life in God, and not in self. Andtherefore there is no other love somuch above the selfish principle asChristian love is; no love that is so free and disinterested, and in theexerciseofwhichGodissolovedforhimselfandhisownsake,andmenare loved, not because of their relation to self, but because of theirrelationtoGodashischildren,andasthosewhoarethecreaturesofhispower,orundertheinfluenceofhisSpirit.Andthereforedivinelove,orcharity,aboveallloveintheworld,iscontrarytoaselfishspirit.Other,ornatural love,may insomerespectsbecontrary toselfishness, inasmuchasitmay,andoftendoes,movementomuchliberalityandgenerositytothosetheylove;andyet, inotherrespects, itagreeswithaselfishspirit,because,ifwefollowituptoitsoriginal,itarisesfromthesameroot,viz.aprincipleofself-love.Butdivinelovehasitsspringwhereitsrootis—inJesusChrist;andso it isnotof thisworld,butofahigher;andit tendsthither,whenceitcame.Andasitdoesnotspringoutofself,soneitherdoesittendtoself.ItdelightsinthehonorandgloryofGod,forhisownsake,andnotmerelyforthesakeofself;anditseeksanddelightsinthegoodofmen, for theirsake,andforGod'ssake.Andthatdivine love is,indeed, a principle far above and contrary to a selfish spirit, appearsfurther fromthis,viz. that itgoesouteventoenemies;andthat it is itsnature and tendency to goout to theunthankful and evil, and to thosethatinjureandhateus—whichisdirectlycontrarytothetendencyofaselfish principle, and entirely above nature— lessman-like than God-like. That Christian love, or charity, is contrary to a selfish spirit, isfurtherplain,

3.FromthenatureofthislovetoGodandtomaninparticular.And,

First, from the nature of this love to God. If we consider what theScripturestellusofthenatureoflovetoGod,wefindthattheyteachthatthosewhotrulyloveGod,lovehimsoaswhollytodevotethemselvestohim and his service. This we are taught in the sum of the ten

commandments,"ThoushaltlovetheLordthyGodwithallthyheart,andwithallthysoul,andwithallthymind,andwithallthystrength"(Mark12:30).InthesewordsiscontainedadescriptionofarightlovetoGod;andtheyteachus, that thosewho lovehimarightdodevote themselveswhollytohim.Theydevoteall tohim:all theirheart,andall theirsoul,andalltheirmind,andalltheirstrength,oralltheirpowersandfaculties.Surelyamanwhogivesall thiswholly toGod,keepsnothingback,butdevotes himselfwholly and entirely to him,making no reserve; and allwhohavetruelovetoGodhaveaspirittodothis.Thisshowshowmuchaprincipleof true lovetoGodisabovetheselfishprinciple.For ifselfbedevoted wholly to God, then there is something, above self, thatovercomes it; something superior to self, that takes self, andmakes anofferingof it toGod.A selfishprincipleneverdevotes itself to another.Thenatureofitis,todevoteallotherstoself.TheythathavetruelovetoGod,lovehimasGod,andastheSupremeGood;whereasitisthenatureof selfishness to setup self in theplaceofGod, and tomakean idolofself. That being whommen regard supremely, they devote all to. Theythatidolizeself,devotealltoself;buttheythatloveGodasGod,devotealltohim.

ThatChristianlove,orcharity,iscontrarytoaselfishspirit,willfurtherappear,ifweconsiderwhattheScripturesteach,

Secondly,ofthenatureofthislovetoman.Andtherearetwochiefandmost remarkabledescriptions that theBiblegivesusofa trulygraciouslovetoourneighbors,eachofwhichshouldbenoticed.

The first of these is the requirement that we love our neighbor asourselves.ThiswehaveintheOldTestament(Lev.19:18)—"Thoushaltlovethyneighbourasthyself;"andthisChristcites(Mat.22:39),asthesumofallthedutiesofthesecondtableofthelaw.Nowthisiscontrarytoselfishness, for love isnotofsuchanatureasconfinesthehearttoself,butleadsitforthtoothersaswellasself,andinlikemannerastoself.Itdisposes us to look upon our neighbors as being, as it were, one withourselves;andnotonlytoconsiderourowncircumstancesandinterests,buttoconsiderthewantsofourneighbors,aswedoourown;notonlytohaveregardtoourowndesires,buttothedesiresofothers,andtodotothemaswewouldhavethemdotous.

And the second remarkable descriptionwhich the Scriptures give us ofChristiancharity,whichshowshowcontraryitistoselfishness,is,thatoflovingothersasChristhathlovedus."Anewcommandment,"saysChrist(John13:34),"Igiveuntoyou,Thatyeloveoneanother;asIhavelovedyou,thatyealsoloveoneanother."Itiscalledanewcommandment,ascontradistinguishedfromthatoldone(Lev.19:18),"Thoushaltlovethyneighbour as thyself."Not that the duty of love to others, which is thematter of the commandment, was new, for the same kind of love wasrequiredofold,undertheOldTestament,whichisrequirednow.Butitiscalled a new commandment, in this respect, that the rule and motiveannexed,whichwe arenowmore especially tohave an eye to, in thesedaysof thegospel, arenew.The ruleandmotivemoreespecially set inviewofold,was,ourlovetoourselves—thatweshouldloveourneighborasourselves.Butthemotiveandrulemoreespeciallysetinviewnow,inthese days of the gospel, and since the love of Christ has been sowonderfullymanifested,istheloveofChristtous—thatweshouldloveour neighbor as Christ hath loved us. It is here called a newcommandment;andsoinJohn15:12,Christcallsithiscommandment,saying emphatically, "This is my commandment, That ye love oneanother,asIhavelovedyou."Thatweshouldloveoneanotherasweloveourselves,isMoses'commandment;butthatweshouldloveoneanotherasChristhathlovedus,isthecommandmentofGodourSavior.Itisthesamecommandment,astothesubstanceofit,thatwasgivenofold,butwithnew lightshiningupon it fromthe loveofJesusChrist,andanewenforcementannexedtoit,byhim,beyondwhatMosesannexed.Sothatthisrule,oflovingothersasChristhaslovedus,doesmoreclearly,andinafurtherdegree,showusourdutyandobligationwithrespecttolovingourneighbors,thanasMosesstatedit.

But to return from this digression, let us consider how this descriptionthatChristgivesofChristianlovetoothersshowsittobethecontraryofselfishness,byconsidering inwhatmannerChristhasexpressedlovetous, and how much there is in the example of his love to enforce thecontraryofaselfishspirit.Andthiswemayseeinfourthings:—

First,Christhas sethis loveon those thatwerehisenemies.Therewasnot only no love to himself in those onwhomhe set his love, but they

were full of enmity and of a principle of actual hatred to him. "Godcommendethhislovetowardus,inthat,whilewewereyetsinners,"or,asinthenextversebutone,"enemies,""Christdiedforus"(Rom.5:8,10).

Second, such was Christ's love to us, that he was pleased, in somerespects,tolookonusashimself.Byhislovetous,ifwewillbutaccepthis love, he has so espoused us, and united his heart to us, that he ispleasedtospeakofusandregardusashimself.Hiselectwere,fromalleternity, dear to him as the apple of his eye.He looked upon them somuch as himself, that he regarded their concerns as his, and theirinterestsashisown;andhehasevenmadetheirguiltashis,byagraciousassumption of it to himself, that it might be looked upon as his own,through that divine imputation in virtue of which they are treated asinnocent,whilehesuffersforthem.Andhislovehassoughttounitethemtohimself,soastomakethem,asitwere,membersofhisbody,sothattheyarehisfleshandhisbones,ashehimselfseemstosayinMat.25:40,whenhedeclares,"Inasmuchasyehavedoneituntooneoftheleastofthesemybrethren,yehavedoneituntome."

Third, suchwas the love of Christ to us, that he did, as itwere, spendhimself forour sakes.His lovedidnot rest inmere feeling,nor in lighteffortsandsmallsacrifices,butthoughwewereenemies,yethesolovedus, that he had a heart to deny himself, and undertake the greatestefforts,andundergothegreatestsufferings,foroursakes.Hegaveuphisownease,andcomfort,andinterest,andhonor,andwealth;andbecamepoor,andoutcast,anddespised,andhadnotwheretolayhishead,andallforus!Andnotonlyso,butheshedhisownbloodforus,andofferedhimself a sacrifice to God's justice, that we might be forgiven, andaccepted,andsaved!And,

Fourth, Christ thus loved us, without any expectation of ever beingrequitedbyusforhislove.Hedidnotstandinneedofanythingwecoulddoforhim,andwellknewthatweshouldneverbeabletorequitehimforhis kindness to us, or even to do anything toward it.He knew thatwewere poor, miserable, and empty-handed outcasts, who might receivefromhim,but could rendernothing tohim in return.Heknew thatwehadnomoneyorpricewithwhichtopurchaseanything,andthathemustfreely give is all things that we needed, or else we should be eternally

without them.And shall notwebe far froma selfish spirit, andutterlycontrarytoit,ifweloveoneanotheraftersuchamannerasthis,orifwehave the same spirit of love toward others that was in Christ towardourselves?Ifthisisourspirit,ourlovetootherswillnotdependontheirlovetous,butweshalldoasChristdidtouslovethemeventhoughtheyareenemies.Weshallnotonlyseekourownthings,butweshall inourhearts be so united to others, thatwe shall look on their things as ourown.Weshall endeavor tobe interested in theirgood,asChristwas inours;andshallbereadytoforegoandpartwithourownthings,inmanycases,forthethingsofothers,asChristdidtowardus.Andthesethingsweshallbewillingandreadytodoforothers,withoutanyexpectationofbeingrepaidbythem,asChristdidsuchgreatthingsforuswithoutanyexpectation of requital or return. If such be our spirit, we shall not beundertheinfluenceofaselfishspirit,butshallbeunselfishinprinciple,andheart,andlife.

Intheapplicationof thissubject, thegreatuseIwouldmakeof it is, todissuade all froma selfish spirit andpractice, and to exhort all to seekthat spirit and live that life which shall be contrary to it. Seek that bydivine love your heartmay be devoted toGod and to his glory, and tolovingyourneighborasyourself,orratherasChristhaslovedyou.Donotseek everyone your own things, but everyone also the things of others.And,thatyoumaybestirreduptothis,inadditiontothemotivesalreadypresented,considerthreethings:—

First,thatyouarenotyourown.—Asyouhavenotmadeyourself,soyouwere notmade for yourself. You are neither the author nor the end ofyour own being. Nor is it you that uphold yourself in being, or thatprovideforyourself,orthataredependentonyourself.Thereisanotherthat hath made you, and preserves you, and provides for you, and onwhomyouaredependent:andHehathmadeyouforhimself,andforthegood of your fellow creatures, andnot only for yourself.Hehas placedbefore you higher and nobler ends than self, even the welfare of yourfellowmen,andofsociety,andtheinterestsofhiskingdom;andfortheseyououghttolaborandlive,notonlyintime,butforeternity.

AndifyouareChristians,asmanyofyouprofesstobe,then,inapeculiarsense,"yearenotyourown; foryeareboughtwithaprice,"even"with

thepreciousbloodofChrist"(1Cor.6:19 ,20;1Pet.1:19).Andthis isurgedasanargumentwhyChristiansshouldnotseekthemselves,butthegloryofGod; for theapostleadds, "ThereforeglorifyGod inyourbody,andinyourspirit,whichareGod's."Bynatureyouwereinamiserable,lost condition, a captive in thehands of divine justice, and amiserableslaveinthebondageofsinandSatan.AndChristhasredeemedyou,andsoyouarehisbypurchase.Byamostjusttitleyoubelongtohim,andnottoyourself.And,therefore,youmustnothenceforthtreatyourselfasyourown,byseekingyourowninterestsorpleasureonly,orevenchiefly;forifyoudoso,youwillbeguiltyofrobbingChrist.Andasyouarenotyourown, so nothing that you have is your own. Your abilities of body andmind, youroutwardpossessions, your time, talents, influence, comforts—noneof themareyourown;norhaveyouanyright tousethemas ifyouhadanabsoluteproperty in them,asyouwillbe likely todo if youimaginethemonlyforyourownprivatebenefit,andnotforthehonorofChristandforthegoodofyourfellowmen.Consider,

Second, how you, by your very profession as a Christian, are united toChrist and to your fellow-Christians.—Christ and all Christians are sounitedtogether,thattheyallmakebutonebody;andofthisbodyChrististhehead,andChristiansarethemembers."We,beingmany,"saystheapostle,"areonebodyinChrist,andeveryonemembersoneofanother"Rom.12:5);andagain,"ByoneSpiritareweallbaptizedintoonebody,whetherwebeJewsorGentiles,whetherwebebondorfree"(1Cor.12:13).Howunbecoming,then,isitinChristianstobeselfish,andconcernedonlyfortheirownprivateinterests!Inthenaturalbody,thehandisreadytoservethehead,andallthemembersarereadytoserveoneanother.Iswhat the hands do, done only for their own advantage? Are they notcontinually employed as much for the other parts of the body as forthemselves? Is not the work they are doing, from day to day, for thecommongoodofthewholebody?Andsoitmaybesaidastotheeye,theteeth,thefeet,thattheyareallemployed,notforthemselvesorfortheirownlimitedandpartialwelfare,butforthecommoncomfortandgoodofthewholebody.Andiftheheadbedishonored,arenotallthemembersofthebodyatonceemployedandactivetoremovethedishonor,andtoputhonoruponthehead?Andifanymembersofthebodyarewounded,andlanguishing,andinpain,arenotallthemembersofthebodyatonce

engaged to screen that weak or suffering member? Are not the eyesemployed in looking about for it, and the ears in attending to thedirectionsofphysicians,andthefeetingoingwherereliefistobesought,and thehands in applying the remediesprovided?So it shouldbewiththe Christian body. All itsmembers should be helpers and comforts toeach other, and thus promote theirmutualwelfare and happiness, andthegloryofChristthehead.Oncemore,consider,

Third, that, in seeking the glory of God and the good of your fellowcreatures, you take the surestway to haveGod seek your interests andpromoteyourwelfare.—IfyouwilldevoteyourselftoGod,asmakingasacrifice of all your own interests to him, you will not throw yourselfaway.Thoughyouseemtoneglectyourself,andtodenyyourself,andtooverlook self in imitating the divine benevolence,Godwill take care ofyou; and he will see to it that your interest is provided for, and yourwelfaremade sure. You shall be no loser by all the sacrifices you havemadeforhim.Tohisglorybeitsaid,hewillnotbeyourdebtor,butwillrequite you a hundred-fold even in this life, beside the eternal rewardsthat hewill bestow upon you hereafter.His own declaration is, "Everyone that hath forsaken houses, or brethren, or sisters, or father, ormother,orwife,orchildren,orlands,formyname'ssake,shallreceiveanhundred-fold" (the other evangelist adds, "in this present time"), "andshall inherit everlasting life" (Mat. 19:29 ); and the spirit of thisdeclarationappliestoallsacrificesmadeforChrist,orforourfellowmenforhissake.ThegreatnessoftherewardforthislifeChristexpressesbyadefinite number; but he does not Godmake use of numbers, howevergreat,tosetforththerewardpromisedthemhereafter.Heonlysaystheyshallreceiveeverlastinglife,becausetherewardissogreat,andsomuchexceedsalltheexpenseandself-denialpersonscanbeatforChrist'ssake,thatnonumbersaresufficienttodescribeit.

Ifyouareselfish,andmakeyourselfandyourownprivateinterestsyouridol, God will leave you to yourself, and let you promote your owninterestsaswellasyoucan.Butifyoudonotselfishlyseekyourown,butdoseekthethingsthatareJesusChrist's,andthethingsofyourfellow-beings,thenGodwillmakeyourinterestandhappinesshisowncharge,andheisinfinitelymoreabletoprovideforandpromoteitthanyouare.

The resources of the universe move at his bidding, and he can easilycommand them all to subserve your welfare. So that, not to seek yourown,intheselfishsense,isthebestwayofseekingyourowninabettersense. It is the directest course you can take to secure your highesthappiness.Whenyouarerequirednottobeselfish,youarenotrequired,ashasbeenobserved,nottoloveandseekyourownhappiness,butonlynot to seekmainly your own private and confined interests. But if youplace your happiness in God, in glorifying him, and in serving him bydoinggood,—inthisway,aboveallothers,willyoupromoteyourwealth,and honor, and pleasure here below, and obtain hereafter a crown ofunfading glory, and pleasures forevermore at God's right hand. If youseek, in thespiritofselfishness, tograspallasyourown,youshall loseall, and be driven out of the world at last, naked and forlorn, toeverlastingpovertyandcontempt.Butifyouseeknotyourown,butthethings of Christ, and the good of your fellowmen, God himself will beyours,andChristyours,andtheHolySpirityours,andall thingsyours.Yes,"allthings"shallbeyours;"whetherPaul,orApollos,orCephas,ortheworld,or life,ordeath,or thingspresent,or things tocome;allareyours;andyeareChrist's;andChristisGod's"(1Cor.3:21,22).

Letthesethings,then,inclineusalltobelessselfishthanweare,andtoseekmoreofthecontrarymostexcellentspirit.Selfishnessisaprinciplenativetous,and, indeed,all thecorruptionofournaturedoesradicallyconsistinit;butconsideringtheknowledgethatwehaveofChristianity,andhownumerousandpowerfulthemotivesitpresents,weoughttobefarlessselfishthanweare,andlessreadytoseekourowninterestsandthese only.Howmuch is there of this evil spirit, and how little of thatexcellent, noble, diffusive spiritwhich has now been set before us! Butwhatever thecauseof this,whether itarise fromourhavingtoonarrownotions of Christianity, and from our not having learned Christ as weoughttohavedone,orfromthehabitsofselfishnesshandeddowntousfromour fathers,—whatever the causebe, letus strive toovercome it,thatwemaygrowinthegraceofanunselfishspirit,andthusglorifyGod,anddogoodtomen.

TheSpiritofCharitytheOppositeofanAngryorWrathfulSpirit.

1Corinthians13:5,"Charity...isnoteasilyprovoked."

HAVINGdeclaredthatcharityiscontrarytothetwogreatcardinalvicesofprideandselfishness,thosedeepandever-flowingfountainsofsinandwickednessintheheart,theapostlenextproceedstoshowthatitisalsocontrary to two things that are commonly the fruits of this pride andselfishness, viz. an angry spirit, and a censorious spirit. To the first ofthese points I would now turn your attention, viz. that charity "is noteasilyprovoked."Thedoctrineheresetbeforeusis,

THAT THE SPIRIT OF CHARITY, OR CHRISTIAN LOVE, IS THEOPPOSITEOFANANGRYORWRATHFULSPIRITORDISPOSITION.

Inspeakingtothisdoctrine,Iwould inquire, first, inwhatconsiststhatangryspiritor tempertowhichaChristianspirit iscontrary;and,next,givethereasonwhyaChristianspiritiscontrarytoit.

I.What is that angry orwrathful spirit towhich charity, or aChristianspirit, is contrary? — It is not all manner of anger that Christianity isoppositeandcontrary to. It is said inEph.4:26 , "Beyeangry,andsinnot;"whichseemstosupposethatthereissuchathingasangerwithoutsin, or that it is possible to be angry in some cases, and yet not offendGod.Andthereforeitmaybeanswered,inasingleword,thataChristianspirit, or the spirit of charity, is opposite to all undue and unsuitableanger. But anger may be undue or unsuitable in four respects: in itsnature,itsoccasion,itsend,anditsmeasure.And,

1.Angermaybeundueandunsuitable inrespectto itsnature.—Angermaybedefined tobeanearnest andmoreor less violentoppositionofspiritagainstanyrealorsupposedevil,orinviewofanyfaultoroffenseofanother.Allanger isoppositionof themindagainstrealorsupposedevil;but it isnotalloppositionof themindagainstevil that isproperlycalledanger.Thereisanoppositionofthejudgment,thatisnotanger;for

angeristheopposition,notofthecooljudgment,butofthespiritoftheman, that is, of his disposition or heart. But here, again, it is not alloppositionofthespiritagainstevilthatcanbecalledanger.Thereisanoppositionofthespiritagainstnaturalevilthatwesuffer,asingriefandsorrow, for instance,which is a verydifferent thing fromanger; and indistinction from this, anger is opposition to moral evil, or evil real orsupposed,involuntaryagents,oratleastinagentsthatareconceivedtobe voluntary, or acting by their own will, and against such evil as issupposedtobetheirfault.Butyetagain,itisnotalloppositionofspiritagainstevil,orfaultinessinvoluntaryagents,thatisanger;fortheremaybeadislike,withoutthespiritbeingexcitedandangry;andsuchdislikeisanoppositionofthewillandjudgment,andnotalwaysofthefeelings—andinordertoanger,thelattermustbemoved.Inallangertheremusthe earnestness andoppositionof feeling, and the spiritmustbemovedand stirredwithin us. Anger is one of the passions or affections of thesoul, though, when called an affection, it is, for the most part, to beregardedasanevilaffection.

Suchbeingthenatureofangeringeneral,itmaynowbeshownwhereinanger isundueorunsuitable in itsnature.And this is the casewith allanger that contains ill-will, or a desire of revenge. Some have definedanger to be a desire of revenge. But this cannot be considered a justdefinition of anger in general; for if so, there would be no anger thatwouldnotimplyill-will,andthedesirethatsomeothermightbeinjured.But doubtless there is such a thing as anger that is consistent withgoodwill;forafathermaybeangrywithhischild,thatis,hemayfindinhimselfanearnestnessandoppositionofspirittothebadconductofhischild, and his spirit may be engaged and stirred in opposition to thatconduct,andtohischildwhilecontinuinginit;andyet,atthesametime,hewillnothaveanyproperill-willtothechild,butonthecontrary,arealgoodwill;andsofarfromdesiringitsinjury,hemayhavetheveryhighestdesireforitstruewelfare,andhisveryangerbebuthisoppositiontothatwhichhe thinkswillbeof injury to it.And thisshows thatanger, in itsgeneralnature,ratherconsistsintheoppositionofthespirittoevilthaninadesireofrevenge.

If the nature of anger in general consisted in ill-will and a desire of

revenge,noangerwouldbe lawful inanycasewhatever; forwearenotallowed to entertain ill-will toward others in any case, but are to havegoodwilltoall.WearerequiredbyChristtowishwelltoandprayfortheprosperityofall,evenourenemies,andthosethatdespitefullyuseusandpersecuteus(Mat.5:44);andtherulegivenbytheapostleis,"Blessthemwhichpersecuteyou:bless,andcursenot"(Rom.12:14);thatis,weareonlytowishgoodandprayforgoodtoothers,andinnocasetowishevil.Andsoallrevengeisforbidden,ifweexceptthevengeancewhichpublicjustice takes on the transgressor, in inflicting which men act not forthemselves,butforGod.Theruleis,"Thoushaltnotavenge,norbearanygrudge against the children of thy people; but thou shalt love thyneighbourasthyself:IamtheLord"(Lev.19:18);andsaystheapostle,"Dearlybeloved,avengenotyourselves,butrathergiveplaceuntowrath:forit iswritten,"Vengeanceismine;Iwillrepay,saiththeLord"(Rom.12:19).Sothatalltheangerthatcontainsill-willoradesireofrevenge,iswhatChristianityiscontraryto,andbythemostfearfulsanctionsforbids.Sometimesanger,asitisspokenofintheScripture,ismeantonlyintheworstsense,orinthatsenseofitwhichimpliesill-willandthedesireofrevenge;andinthissenseallangerisforbidden,asinEph.4:31,"Letallbitterness,andwrath,andanger,andclamour,andevil-speaking,beputawayfromyou,withallmalice;"andagain,inCol.3:8,"Butnowyealsoputoffallthese;anger,wrath,malice,blasphemy,filthycommunicationoutofyourmouth."Thusangermaybeirregularandsinfulwithrespecttoitsnature.Andso,

2.Angermaybeunsuitableandunchristianinrespecttoit'soccasion.—Andsuchunsuitablenessconsists initsbeingwithoutanyjustcause.Ofthis Christ speakswhen he says, "Whosoever is angrywith his brotherwithoutacauseshallbeindangerofthejudgment"(Mat.5:22).Andthismaybethecaseinthreeways:—

First,when the occasion of anger is thatwhich is no fault at all in thepersonthatisitsobject.Thisisnotinfrequentlythecase.Manypersonsare of such a proud and peevish disposition, that theywill be angry atanythingthatisinanyrespectagainstthem,ortroublesometothem,orcontrarytotheirwishes,whetheranybodybetoblameforitornot.Andso sometimesmen are angry with others for those things that are not

from their fault, but which happen merely through their involuntaryignorance,orthroughtheirimpotence.Theyareangrythattheyhavenotdonebetter,whentheonlycausewas,thatthecircumstancesweresuchthat theycouldnotdootherwise thantheydid.Andoftentimespersonsareangrywithothers,notonlyforthatwhichisnofaultinthem,butforthatwhich is really good, and forwhich theyought tobepraised. So italwaysiswhenmenareangryatGod,andfretathisprovidenceanditsdispensations toward them. Thus to be fretful and impatient, and tomurmuragainstGod'sdealings,isamosthorriblywickedkindofanger.Andyetthisveryoftenisthecaseinthiswickedworld.ThisiswhatthewickedIsraelitesweresooftenguiltyof,andforwhichsomanyofthemwereoverthrown in thewilderness; and thiswaswhat Jonah, thoughagoodman, was guilty of when hewas angrywithGodwithout a causeangryforthatforwhichheshouldhavepraisedGod,viz.hisgreatmercytotheNinevites.Oftentimes,also,persons'spiritsarekeptverymuchinafretby reasonof thingsgoingcontrary to them,and theirmeetingwithcrossesanddisappointmentsandentanglementsintheirbusiness,whentheywillnotownthatitisGodtheyfretatandareangrywith,anddonotevenseemtobeconvincedofitthemselves.But,indeed,suchfretfulnesscan be interpreted no otherway; andwhatever theymay pretend, it isultimatelyaimedagainsttheAuthorofprovidence—againsttheGodwhoordersthesecrossevents,sothat it isamurmuringandfrettingagainsthim.

Anditisacommonthing,again,forpersonstobeangrywithothersfortheir doingwell, and thatwhich is only their duty. There neverwas somuchbitternessandfiercenessofangeramongmenonetoanother,andsomuch hostility andmalice, for any one thing, as there has been forwell-doing. History gives no accounts of any such cruelties as thosepracticedtowardGod'speopleonaccountoftheirprofessionandpracticeofreligion.AndhowannoyedwerethescribesandPhariseeswithChristfordoing thewillofhisFather inwhathedidandsaidwhileonearth!When men are angry with others, or with civil or ecclesiasticalauthorities,forproceedingregularlyagainstthemfortheirerrorsorsins,theyareangrywiththemforwell-doing.Andthis is thecasewhentheyareangrywiththeirneighborsorbrethreninthechurchforbearingaduetestimonyagainst them,andendeavoring tobring themto justicewhen

the case requires it.Oftenmenareangrywithothersnotonly forwell-doing,but fordoing those things thatareactsof friendship to them,aswhenwe are angry with others for administering Christian reproof foranything they observe in us that is wrong. This the Psalmist said heshouldacceptasakindness—"Lettherighteoussmiteme, itshallbeakindness;"butsuchasareangrywith it, foolishlyandsinfullytake itasaninjury.Inallthesethings,ourangerisundueandunreasonablewithregard to its occasion, when that occasion is no fault of the one withwhomweareangry.Andso,

Second, anger is unsuitable and unchristian as to its occasion, whenpersons are angry upon small and trivial occasions, and when, thoughtherebesomethingofblame,yetthefaultisverysmall,andsuchasisnotworthourbeingstirredandengagedabout.Goddoesnotcallustohaveour spirits ceaselessly engaged in opposition, and stirred up in anger,unlessitbeonsomeimportantoccasions.Hethatisangryateverylittlefaulthemayseeinothers,iscertainlyonewithwhomitisotherwisethanis expressed in the text.Of him that is provoked at every little, triflingthing,itsurelycannotbesaidthatheis"noteasilyprovoked."Someareof suchanangry, fretful spirit, that theyareputoutofhumorbyeverylittle thing, and by things in others, in the family, or in society, or inbusiness, that are no greater faults than they themselves are guilty ofeveryday.Thosethatwillthusbeangryateveryfaulttheyseeinothers,will be sure to be always kept in a fret, and theirminds will never becomposed; for it cannot be expected in this world but that we shallcontinually be seeing faults in others, as there are continually faults inourselves.And therefore it is thatChristiansaredirected tobe "slow tospeak,slowtowrath"(Jam.1:19);andthatitissaid,that"Hethatissoonangry,dealethfoolishly."Hethatdiligentlyguardshisownspiritwillnotbe very frequentlyor easily angry.Hewiselykeepshismind in a calm,clear frame, and does not suffer it to be stirred with anger, except onextraordinary occasions, and those that do especially call for it. Andagain,

Third,angermaybeunsuitableandunchristianinitsoccasion,whenourspirits are stirredat the faultsofothers chieflyas theyaffectourselves,andnotastheyareagainstGod.Weshouldneverbeangrybutatsin,and

thisshouldalwaysbethatwhichweopposeinouranger.Andwhenourspiritsarestirredtoopposethisevil,itshouldbeassin,orchieflyasitisagainstGod.Iftherebenosinandnofault,thenwehavenocausetobeangry;andiftherebeafaultorsin,thenitisinfinitelyworseasagainstGodthanitisasagainstus,andthereforeitrequiresthemostoppositiononthataccount.Personssinintheirangerwhentheyareselfishinit;forwearenottoactasifwewereourown,orforourselvessimply,sincewebelongtoGod,andnottoourselves.WhenafaultiscommittedwhereinGod is sinned against, and persons are injured by it, they should bechieflyconcerned,andtheirspiritschieflymovedagainstit,becauseitisagainstGod;fortheyshouldbemoresolicitousforGod'shonorthanfortheirowntemporalinterests.Allanger,astooccasion,iseitheravirtueoravice,forthereisnomiddlesort,thatisneithergoodnorbad;butthereisnovirtueorgoodnessinopposingsin,unlessitbeopposedassin.Theangerthatisvirtuousisthesamethingwhich,inoneform,iscalledzeal.Our anger should be like Christ's anger.Hewas like a lamb under thegreatestpersonalinjuries,andweneverreadofhisbeingangrybutinthecauseofGodagainstsinassin.Andthisshouldbethecasewithus.Andas angermay, in these three ways, be unsuitable and unchristian withrespecttotheoccasionorcauseofit,so,

3.Itmaybeundueandsinfulwithrespecttoitsend.—Andthisintwoparticulars.

First,whenweareangrywithoutconsideratelyproposinganyendtobegainedby it. In thisway it is that anger is rash and inconsiderate, andthatitissufferedtorise,andbecontinued,withoutanyconsiderationormotive.Reasonhasnohandinthematter;butthepassionsgobeforethereason,andangerissufferedtorisebeforeevenathoughthasbeengivento thequestion,ofwhat advantageorbenefitwill it be, either tomeorothers? Such anger is not the anger of men, but the blind passion ofbeasts: it isakindofbeastlyfury,ratherthantheaffectionofarationalcreature.Allthingsinthesoulofmanshouldbeunderthegovernmentofreason,whichisthehighestfacultyofourbeing;andeveryotherfacultyandprinciple in thesoulshouldbegovernedanddirectedby that to itsproper end. And, therefore, when our anger is of this kind, it isunchristianandsinful.Andsoitis,

Second,whenweallowourselvestobeangryforanywrongend.Thoughreasonwould tellus,withregard toouranger, that it cannotbe for thegloryofGod,orofanyrealbenefittoourselves,but,ontheotherhand,muchtothemischiefofourselvesorothers,yet,becausewehaveinviewthe gratificationof ourownpride, or the extensionof our influence, orgettinginsomewaysuperioritytoothers,weallowangerasaidingtogaintheseorotherends,andthusindulgeasinfulspirit.And,lastly,

4.Angermaybeunsuitableandunchristianwithrespecttoitsmeasure.—Andthis,again,intwoparticulars,astothemeasureofitsdegree,andthemeasureofitscontinuance.And,

First,whenitisimmoderateindegree.Angermaybefarbeyondwhatthecaserequires.Andoftenitissogreatastoputpersonsbeyondthecontrolof themselves, their passions being so violent, that, for the time, theyknow not what they do, and seem to be unable to direct and regulateeither their feelings or conduct. Sometimesmen's passions rise sohighthat theyare, as itwere,drunkwith them, so that their reason isgone,and they act as if beside. themselves. But the degree of anger oughtalwaystoberegulatedbytheendofit,anditshouldneverbesufferedtorise any higher than so far as tends to the obtaining of the good endswhichreasonhasproposed.Andangerisalsobeyondmeasure,andthussinful,

Second,whenitisimmoderateinitscontinuance.Itisaverysinfulthingfor persons to be long angry. The wise man not only gives us theinjunction, "Be not hasty in thy spirit to be angry," but he adds, that"angerrestethinthebosomoffools"(Ecc.7:9);and,saystheapostle,"Beyeangry, and sinnot: letnot the sungodownuponyourwrath" (Eph.4:26).Ifangerbelongcontinued,itsoondegeneratesintomalice,fortheleavenof evil spreads faster than the leavenofgood. If apersonallowshimselflongtoholdangertowardsanother,hewillquicklycometohatehim.Andsowefindthatitactuallyisamongthosethatretainagrudgeintheirheartsagainstothersforweekafterweek,andmonthaftermonth,and year after year.Theydo, in the end, trulyhate thepersons againstwhomthey thus layupanger,whether theyown itornot.Andthis isamost dreadful sin in the sight of God. All, therefore, should beexceedinglycarefulhowtheysufferangerlongtocontinueintheirhearts.

HavingthusshownwhatisthatangryorwrathfulspirittowhichcharityoraChristianspiritiscontrary,Ipass,asproposed,toshow,

II.Howcharity,oraChristianspirit,iscontrarytoit.—AndthisIwoulddobyshowing,first,thatcharityorlove,whichisthesumoftheChristianspirit, isdirectly, and in itself, contrary to theanger that is sinful; and,secondly, that the fruits of charitywhich arementioned in the context,areallcontrarytoit.And,

1.Christiancharity,orlove,isdirectly,andinitself,contrarytoallundueanger.—Christianloveiscontrarytoangerwhichisundueinitsnature,andthattendstorevenge,andsoimpliesill-will;forthenatureofloveisgoodwill.Ittendstopreventpersonsfrombeingangrywithoutjustcause,and will be far from disposing anyone to be angry for but little faults.Love is backward to anger, andwill not yield to it on trivial occasions,muchlesswherethereisnocauseforbeingangry.Itisamalignantandevil, and not a loving spirit, that disposes persons to be angrywithoutcause. Love to God is opposite to a disposition in men to be angry atothers' faults chiefly as they themselves are offended and injured bythem: it rather disposes them to look at them chiefly as committedagainstGod.Iflovebeinexercise,itwilltendtokeepdowntheirasciblepassions, and hold them in subjection, so that reason and the spirit oflovemayregulatethemandkeepthemfrombeingimmoderateindegree,oroflongcontinuance.Andnotonlyischarity,orChristianlove,directlyandinitselfcontrarytoallundueanger,but,

2Allthefruitsofthischaritywhicharementionedinthecontextarealsocontrarytoit.—AndIshallmentiononlytwoofthesefruits,astheymaystandforall,viz.thosevirtuesthatarecontrarytoprideandselfishness.And

First,love,orcharity,iscontrarytoallundueandsinfulanger,as,initsfruits,itiscontrarytopride.Prideisonechiefcauseofundueanger.Itisbecausemen are proud, and exalt themselves in their own hearts, thattheyarerevengeful,andareapt tobeexcited,andtomakegreat thingsoutoflittleonesthatmaybeagainstthemselves.Yea,theyeventreatasvicesthingsthatareinthemselvesvirtues,whentheythinktheirhonoris

touched,orwhentheirwilliscrossed.Anditispridethatmakesmensounreasonableandrashintheiranger,andraisesittosuchahighdegree,and continues it so long, and often keeps it up in the form of habitualmalice.But,aswehavealreadyseen,love,orChristiancharity,isutterlyopposedtopride.Andso,

Secondly,love,orcharity,iscontrarytoallsinfulanger,as,initsfruits,itiscontrarytoselfishness.Itisbecausemenareselfishandseektheirown,thattheyaremaliciousandrevengefulagainstallthatopposeorinterferewiththeirowninterests.Ifmensoughtnotchieflytheirownprivateandselfish interests,but thegloryofGodand thecommongood, then theirspiritwouldbeagreatdealmorestirredupinGod'scausethanintheirown; and they would not be prone to hasty, rash, inconsiderate,immoderate,andlong-continuedwrath,withanywhomighthaveinjuredorprovokedthem;but theywould inagreatmeasure forget themselvesforGod'ssake,andfromtheirzealforthehonorofChrist.Theendtheywould aim at, would be, notmaking themselves great, or getting theirownwill, but the glory ofGod and the good of their fellow-beings.Butlove,aswehaveseen,isopposedtoallselfishness.

Intheapplicationofthissubject,letususeit,

1. In the way of self-examination.—Our own consciences, if faithfullysearchedandimperativelyinquiredof,canbesttelluswhetherweare,orhavebeenpersonsofsuchanangryspiritandwrathfuldispositionashasbeendescribed;whetherwearefrequentlyangry,orindulgeinill-will,orallowthecontinuanceofanger.Havewenotoftenbeenangry?Andifso,istherenotreasontothinkthatthatangerhasbeenundue,andwithoutjustcause,andthussinful?GoddoesnotcallChristiansintohiskingdomthat they may indulge greatly in fretfulness, and have their mindscommonly stirred up and ruffled with anger. And has notmost of theanger you have cherished been chiefly, if not entirely, on your ownaccount?Menareoftenwonttopleadzealforreligion,andforduty,andfor thehonor ofGod, as the cause of their indignation,when it is onlytheirownprivateinterestthatisconcernedandaffected.Itisremarkablehow forward men are to appear, as if they were zealous for God andrighteousness,incaseswhereintheirhonor,orwill,orinteresthasbeentouched,andtomakepretenseofthis ininjuringothersorcomplaining

of them; andwhat a great difference there is in their conduct in othercases, wherein God's honor is asmuch or a great dealmore hurt, andtheirowninterestisnotspeciallyconcerned.Inthelattercase,thereisnosuchappearanceofzealandengagednessofspirit,andnoforwardnesstoreproveandcomplain,andbeangry,butoftenareadinesstoexcuse,andleave reproof to others, and to be cold and backward in anything likeoppositiontothesin.

Andask, still further,what goodhasbeenobtainedby your anger, andwhathaveyouaimedatinit?orhaveyoueventhoughtofthesethings?Therehasbeenagreatdealofangerandbitterness inthingspassing inthis town on public occasions, andmany of you have been present onsuchoccasions;andsuchangerhasbeenmanifestinyourconduct,andIfearrestedinyourbosoms.Examineyourselvesastothismatter,andaskwhathasbeenthenatureofyouranger.Hasnotmost,ifnotallofit,beenof thatundueandunchristiankindthathasbeenspokenof?Has itnotbeen of the nature of ill-will, andmalice, and bitterness of heart— anangerarisingfromproudandselfishprinciples,becauseyourinterest,oryour opinion, or your partywas touched?Has not your anger been farfrom that Christian zeal that does not disturb charity, or embitter thefeelings,orleadtounkindnessorrevengeintheconduct?Andhowhasitbeenwithrespecttoyourholdinganger?Hasnotthesunmorethanoncegonedownuponyourwrath,whileGodandyourneighborknewit?Nay,more,hasitnotgonedownagainandagain,throughmonthaftermonth,andyearafteryear,whilewinter'scoldhathnotchilledtheheatofyourwrath,andthesummer'ssunhathnotmeltedyoutokindness?AndaretherenotsomeherepresentthataresittingbeforeGodwithangerlaidupin their hearts, and burning there? Or, if their anger is for a timeconcealed from human eyes, is it not like an old sore not thoroughlyhealed,butsothattheleasttouchrenewsthesmart;orlikeasmotheredfireintheheapsofautumnleaves,whichtheleastbreezewillkindleintoa flame?Andhow is it inyour families?Familiesaresocieties themostcloselyunitedofall;andtheirmembersare in thenearestrelation,andunderthegreatestobligationstopeace,andharmony,andlove.Andyetwhathasbeenyourspiritinthefamily?Manyatimehaveyounotbeenfretful,andangry,andimpatient,andpeevish,andunkindtothosewhomGodhasmadeinsogreatameasuredependentonyou,andwhoareso

easilymadehappyorunhappybywhatyoudoorsay—byyourkindnessorunkindness?Andwhatkindofangerhaveyouindulgedinthefamily?Hasitnotoftenbeenunreasonableandsinful,notonlyinitsnature,butinitsoccasions,wherethosewithwhomyouwereangrywerenotinfault,orwhenthefaultwastriflingorunintended,orwhere,perhaps,youwereyourself inpart toblame for it?andevenwhere theremighthavebeenjustcause,hasnotyourwrathbeencontinued,andledyoutobesullen,orsevere,toanextentthatyourownconsciencedisapproved?Andhaveyounotbeenangrywithyourneighborswholivebyyou,andwithwhomyouhavetododaily?andontriflingoccasions,andforlittlethings,haveyou not allowed yourself in anger toward them? In all these points itbecomesustoexamineourselves,andknowwhatmannerofspiritweareof,andwhereinwecomeshortofthespiritofChrist.

2. The subject dissuades from, andwarns against, all undue and sinfulanger.—Theheartofmanisexceedingpronetoundueandsinfulanger,beingnaturallyfullofprideandselfishness;andweliveinaworldthatisfullofoccasionsthattendtostirupthiscorruptionthatiswithinus,sothatwecannotexpecttoliveinanytolerablemeasureasChristianswoulddo, in this respect, without constant watchfulness and prayer. And weshould not only watch against the exercises, but fight against theprincipleofanger,andseekearnestlytohavethatmortifiedinourhearts,bytheestablishmentandincreaseofthespiritofdivineloveandhumilityinoursouls.Andtothisend,severalthingsmaybeconsidered.And,

First,considerfrequentlyyourownfailings,bywhichyouhavegivenbothGod andmanoccasion to bedispleasedwith you.All your lifetime youhave come short of God's requirements, and thus justly incurred hisdreadfulwrath;andconstantlyyouhaveoccasiontoprayGodthathewillnotbeangrywithyou,butwillshowyoumercy.Andyour failingshavealsobeennumeroustowardyour fellowmen,andhaveoftengiventhemoccasiontobeangrywithyou.Yourfaultsareasgreat,perhaps,astheirs:and this thought should leadyounot to spendsomuchofyour time infrettingat themotes in theireyes,butrather tooccupy it inpulling thebeamsoutofyourown.Veryoftenthosethataremostreadytobeangrywith others, and to carry their resentments highest for their faults, areequallyorstillmoreguiltyofthesamefaults.Andsothosethataremost

apt to be angry with others for speaking evil of them, are often mostfrequent inspeakingevilofothers,andeven intheirangertovilifyandabusethem.Ifothers,then,provokeus,insteadofbeingangrywiththem,let our first thoughts be turned to ourselves, and let it put us on self-reflection,andleadustoinquirewhetherwehavenotbeenguiltyoftheverysamethingsthatexciteouranger,orevenofworse.Thus,thinkingofourownfailingsanderrorswouldtendtokeepusfromundueangerwithothers.Andconsider,also,

Second,howsuchundueangerdestroysthecomfortofhimthatindulgesit.Ittroublesthesoulinwhichitis,asastormtroublestheocean.Suchanger is inconsistentwith aman's enjoyinghimself, orhaving any truepeace or self-respect in his own spirit. Men of an angry and wrathfultemper,whosemindsarealwaysinafret,arethemostmiserablesortofmen,andliveamostmiserablelife;sothataregardtoourownhappinessshouldleadustoshunallundueandsinfulanger.Consider,again,

Third,howmuchsuchaspiritunfitspersonsforthedutiesofreligion.Allundueangerindisposesusforthepiousexercisesandtheactivedutiesofreligion.Itputsthesoulfarfromthatsweetandexcellentframeofspiritinwhichwemost enjoy communionwithGod, andwhichmakes truthandordinancesmostprofitabletous.AndhenceitisthatGodcommandsusnottoapproachhisaltarswhileweareatenmitywithothers,but"firsttobereconciledtoourbrother,andthencomeandofferourgift"(Mat.5:24);andthatbytheapostleitissaid,"Iwill,therefore,thatmenprayeverywhere, liftingupholyhands,withoutwrathanddoubting" (1Tim.2:8).And,oncemore,consider,

Fourth, that angrymen are spoken of in the Bible as unfit for humansociety. The express direction of God is, "Make no friendship with anangryman,andwithafuriousmanthoushaltnotgo:lestthoulearnhisways, and get a snare to thy soul" (Pro. 22:24 , 25 ). Such a man isaccursed, as a pest of society, who disturbs and disquiets it, and putseverythingintoconfusion."Anangrymanstirrethupstrife,andafuriousman aboundeth in transgression" (Pro. 29:22 ). Every one isuncomfortable about him; his example is evil, and his conductdisapproved alike by God and men. Let these considerations, then,prevailwithall,andleadthemtoavoidanangryspiritandtemper,andto

cultivate the spirit of gentleness, and kindness, and love, which is thespiritofheaven.

TheSpiritofCharitytheOppositeofaCensoriousSpirit.

1Corinthians13:5,"Charity...thinkethnoevil."

HAVINGremarkedhowcharity,orChristianlove,isopposednotonlytoprideandselfishness,buttotheordinaryfruitsoftheseevildispositions,viz.anangryspiritandacensoriousspirit,andhavingalreadyspokenastotheformer,Icomenowtothelatter.Andinrespecttothis,theapostledeclares, that charity "thinkethno evil."Thedoctrine set forth in thesewordsisclearlythis:

THAT THE SPIRIT OF CHARITY, OR CHRISTIAN LOVE, IS THEOPPOSITEOFACENSORIOUSSPIRIT

or, in other words, it is contrary to a disposition to think or judgeuncharitablyofothers.

Charity, in one of the common uses of the expression, signifies adisposition to think the best of others that the case will allow. This,however, as I have shown before, is not the scriptural meaning of thewordcharity,butonlyonewayofitsexercise,oroneofitsmanyandrichfruits.Charityisofvastlylargerextentthanthis.Itsignifies,aswehavealreadyseen,thesameasChristianordivinelove,andsoisthesameastheChristianspirit.And, inaccordancewiththisview,wehere findthespiritofcharitable judgingmentionedamongmanyothergoodfruitsofcharity, and here expressed, as the other fruits of charity are in thecontext,negatively,orbydenyingthecontraryfruit,viz.censoriousness,oradispositionuncharitablytojudgeorcensureothers.Andinspeakingtothispoint,Iwould,first,showthenatureofcensoriousness,orwherein

it consists; and then mention some things wherein it appears to becontrarytoaChristianspirit.Iwouldshow,

I. The nature of censoriousness, or wherein a censorious spirit, or adisposition uncharitably to judge others, consists. — It consists in adispositiontothinkevilofothers,ortojudgeevilofthem,withrespecttothreethings:theirstate,theirqualities,theiractions.And,

1.Acensoriousspiritappearsinaforwardnesstojudgeevilofthestateofothers. It often shows itself in adisposition to think theworst of thoseaboutus,whethertheyaremenoftheworldorprofessingChristians.Inrespecttothelatterclass,itoftenleadspersonstopasscensureonthosewhoareprofessorsofreligion,andtocondemnthemasbeinghypocrites.Here,however,extremesaretobeavoided.Somepersonsareveryapttobepositive,fromlittlethingsthattheyobserveinothers,indeterminingthattheyaregodlymen;andothersareforward,fromjustaslittlethings,to be positive in condemning others as not having the least degree ofgrace in their hearts, and as being strangers to vital and experimentalreligion. But all positiveness in an affair of this nature seems to bewithoutwarrantfromtheWordofGod.Godseemstheretohavereservedthepositivedeterminationofmen'sstatetohimself,asathingtobekeptin his own hands, as the great and only searcher of the hearts of thechildrenofmen.

Personsare guiltyof censoriousness in condemning the stateof others,whentheywilldoitfromthingsthatarenoevidenceoftheirbeinginabad estate, orwhen theywill condemn others as hypocrites because ofGod'sprovidentialdealingswiththem,asJob'sthreefriendscondemnedhimas a hypocrite on account of his uncommon and severe afflictions.Andthesameistruewhentheycondemnthemforthefailingstheymaysee in them, andwhich are no greater than are often incident toGod'schildren,anditmaybenogreater,ornotsogreatastheirown,though,notwithstanding just such things, they think well of themselves asChristians.Andsopersonsarecensoriouswhentheycondemnothersasbeing unconverted and carnal men because they differ from them inopiniononsomepointsthatarenotfundamental,orwhentheyjudgeillof their state fromwhat they observe in them, forwant ofmaking dueallowancesfortheirnaturaltemperament,orfortheirmannerorwantof

education,orotherpeculiardisadvantagesunderwhichtheylabor,—orwhen they are ready to reject all as irreligious and unconverted men,becausetheirexperiencesdonot ineverythingquadratewiththeirown;settingupthemselves,andtheirownexperience,asastandardandruletoallothers;notbeingsensibleofthatvastvarietyandlibertywhichtheSpiritofGodpermitsandusesinhissavingworkontheheartsofmen,andhowmysteriousandinscrutablehiswaysoftenare,andespeciallyinthisgreatworkofmakingmennewcreaturesinChristJesus.Inalltheseways,menoftenact,notonlycensoriously,butasunreasonably (innotallowingany tobeChristianswhohavenot theirownexperiences)as iftheywouldnotallowanytobemenwhohadnotjusttheirownstature,and the same strength, or temperament of body, and the very samefeaturesofcountenancewiththemselves.Inthenextplace,

2. A censorious spirit appears in a forwardness to judge evil of thequalities of others. It appears in a disposition to overlook their goodqualities,ortothinkthemdestituteofsuchqualitieswhentheyarenot,ortomakeverylittleofthem;ortomagnifytheirillqualities,andmakemoreofthemthanisjust;ortochargethemwiththoseillqualitiesthatthey have not. Some are very apt to charge others with ignorance andfolly,andothercontemptiblequalities,whentheyinnosensedeservetobe esteemed thusby them.Some seemvery apt to entertain a very lowand despicable opinion of others, and so to represent them to theirassociatesandfriends,whenacharitabledispositionwoulddiscernmanygoodthingsinthem,tobalanceormorethanbalancetheevil,andwouldfranklyownthemtobepersonsnottobedespised.Andsomearereadytochargeotherswiththosemorallyevilqualitiesthattheyarefreefrom,ortochargethemwithsuchqualitiesinamuchhigherdegreethantheyatall deserve. Thus some have such a prejudice against some of theirneighbors, that they regard them as a great deal more proud sort ofpersons, more selfish, or spiteful, or malicious, than they really are.Throughsomedeepprejudice theyhave imbibedagainst them,theyarereadytoconceivethattheyhaveallmannerofbadqualities,andnogoodones. They seem to them to be an exceeding proud, or covetous, orselfish,or in somewaybad, sortofmen,when itmaybe that tootherstheyappearwell.Othersseetheirmanygoodqualities,andsee,perhaps,manypalliationsofthequalitiesthatarenotgood;butthecensorioussee

only that which is evil, and speak only that which is unjust anddisparagingastothequalitiesofothers.And,

3.Acensoriousspiritappearsinaforwardnesstojudgeeviloftheactionsofothers.Byactions,here,Iwouldbeunderstoodtomeanalltheexternalvoluntary acts of men, whether consisting in words or deeds. And acensoriousspirit in judgingevilofothers'actionsdiscovers itself in twothings:—First, in judging themtobeguiltyof evil actionswithoutanyevidence that constrains them to such a judgment. A suspicious spirit,whichleadspersonstobejealousofothers,andreadytosuspectthemofbeingguiltyofevilthingswhentheyhavenoevidenceofitwhatever,isanuncharitable spirit, and contrary toChristianity.Somepersonsare veryfreeinpassingtheircensuresonotherswithrespecttothosethingsthattheysupposetheydooutoftheirsight.Theyarereadytobelievethattheycommitthis,andthat,andtheotherevildeed,insecret,andawayfromtheeyesofmen,orthattheyhavedoneorsaidthusandsoamongtheirassociates,andinthecircleoftheirfriends,andthat, fromsomedesignormotive,theykeepthesethingshidfromothersthatarenotinthesameinterestwiththemselves.Thesearethepersonschargeablewiththe"evilsurmisings"spokenofandcondemnedbytheapostle(1Tim.6:4),andwhichare connectedwith "envy, strife, and railings."Veryoften, again,persons show anuncharitable and censorious spiritwith respect to theactionsofothers,bybeing forward to takeupandcirculateevil reportsaboutthem.Merelyhearingaflyingandevilrumoraboutanindividual,in such a thoughtless and lying world as this is, is far from beingsufficientevidenceagainstanyone,tomakeusbelievehehasbeenguiltyof that which is reported; for the devil, who is called "the god of thisworld,"issaidtobe"aliar,andthefatherofit,"andtoomany,alas!ofhischildrenarelikehimintheirspeakingoffalsehoods.Andyetitisaverycommon thing for persons to pass a judgment on others, on no bettergroundorfoundationthanthattheyhaveheardthatsomebodyhassaidthis,orthat,ortheotherthing,thoughtheyhavenoevidencethatwhatissaidistrue.Whentheyhearthatanotherhasdoneorsaidsoandso,theyseematoncetoconcludethatitisso,withoutmakinganyfurtherinquiry,thoughnothingismoreuncertain,ormorelikelytoprovefalse,thanthemutteringsorwhispersofcommonfame.Andsomearealwayssoreadytocatchupanillreport,thatitseemstobepleasingtothemtohearevil

ofothers.Theirspiritseemsgreedyofit;anditis,asitwere,foodtothehungeroftheirdepravedhearts,andtheyfeedonit,ascarrionbirdsdoontheworstofflesh.Theyeasilyandgreedilytakeitinastrue,withoutexamination, thus showing how contrary they are in character andconducttohimofwhomthePsalmistspeaks(Psa.15:1-3)asdwellinginGod'stabernacle,andabiding inhisholyhill,andofwhomhedeclares,that "he takethnotupa reproachagainsthisneighbour;"andshowing,also,thattheyareratherlike"thewickeddoer,"that"givethheedtofalselips,"andasthe"liar,"who"givetheartoanaughtytongue"Pro.17:4).Acensorious spirit in judging evil of the actions of others, also discoversitself

Second, inadispositiontoput theworstconstructionsontheiractions.The censorious are not only apt to judge others guilty of evil actionswithout sufficient evidence, but they are also prone to put a badconstruction on their actions, when they will just as well, and perhapsbetter,admitofagoodconstruction.Veryoften, themovingdesignandend in the action is secret, confined to the recesses of the actor's ownbosom;andyetpersonsarecommonlyveryforwardtopasstheircensureupon the act, without reference to these: and this is a kind ofcensoriousnessanduncharitablejudging,ascommon,ormorecommon,than any other. Thus, it is very common with men, when they areprejudiced against others, to put bad constructions on their actions orwords that are seemingly good, as though they were performed inhypocrisy; and this is especially true in reference to public offices andaffairs.Ifanythingbesaidordonebypersonswhereinthereisashowofconcern for thepublicgood,or thegoodof aneighbor,or thehonorofGod,ortheinterestofreligion,somewillalwaysbereadytosaythatallthis is inhypocrisy, and that thedesign really is, only topromote theirowninterest,andtoadvancethemselves;andthattheyareonlyflatteringanddeludingothers,havingallthetimesomeevildesignintheirhearts.

Buthereitmaybeinquired,"Whereinliestheevilofjudgingillofothers,sinceitisnottruethatalljudgingillofothersisunlawful?Andwherearethelinestobedrawn?"TothisIreply,

First,therearesomepersonsthatareappointedonpurposetobejudges,incivilsocieties,andinchurches,whoareimpartiallytojudgeofothers

that properly fall under their cognizance, whether good or bad, and topass sentence according to what they are; to approve the good, andcondemn the bad, according to the evidence, and the nature of the actdone,anditsagreementordisagreementwiththelawwhichisthejudges'rule.

Second,particularpersons,intheirprivatejudgmentsofothers;arenotobligedtodivest themselvesofreason, that theymaythus judgewellofall. This would be plainly against reason; for Christian charity is not athing founded on the ruins of reason, but there is the most sweetharmonybetweenreasonandcharity.Andthereforewearenotforbiddentojudgeallpersonswhenthereisplainandclearevidencethattheyarejustlychargeablewithevil.Wearenottoblame,whenwejudgethosetobe wicked men, and poor Christless wretches, who give flagrant proofthattheyaresobyacourseofwickedaction."Somemen'ssins,"saystheapostle,"areopenbeforehand,goingbeforetojudgment;andsomementhey follow after." That is, some men's sins are such plain testimonyagainstthem,thattheyaresufficienttocondemnthemaswickedmeninfull sight of the world, even before the coming of that final day ofjudgmentthatshalldisclosethesecretsof theheart toall.Andsosomemen'sactionsgivesuchclearevidenceoftheeviloftheirintentions,thatit isno judging the secretsof theheart, to judge that theirdesignsandends arewicked.And therefore it is plain, that all judging as to others'state,orqualifications,oractions,isnotanuncharitablecensoriousness.But theevilof that judgingwhereincensoriousnessconsists, lies in twothings:—

Itlies,first,injudgingevilofotherswhenevidencedoesnotobligetoit,orinthinkingillofthemwhenthecaseverywellallowsofthinkingwellofthem;whenthosethingsthatseemtobeintheirfavorareoverlooked,andonly those that are against themare regarded, andwhen the latteraremagnified,andtoogreatstresslaidonthem.Andthesameisthecasewhen persons are hasty and rash in judging and condemning others,thoughbothprudenceandcharityobligethemtosuspendtheirjudgmenttill they knowmore of thematter, and all the circumstances are plainbefore them. Personsmay often show a great deal of uncharitablenessandrashness,infreelycensuringothersbeforetheyhaveheardwhatthey

have to say in theirdefense.Andhence it is said, "He thatanswerethamatterbeforehehearethit,itisfollyandshameuntohim"(Pro.18:13).

Andtheevilofthatjudgingwhichiscensorious,lies,inthesecondplace,in a well-pleasedness in judging ill of others. Personsmay judge ill ofothers,fromclearandplainevidencethatcompelsthemtoit,andyetitmay be to their grief that they are obliged to judge as they do; just aswhen a tender parent hears of some great crime of a child with suchevidence that he cannot but think it true. But very often judgment ispassedagainstothers, insuchamanneras shows that the individual iswellpleasedinpassingit.Heissoforwardinjudgingevil,andjudgesonsuchslightevidence,andcarrieshisjudgmenttosuchextremes,asshowsthathisinclinationisinit,andthathelovestothinktheworstofothers.Suchawell-pleasednessinjudgingillofothersisalsomanifestedinourbeingforwardtodeclareourjudgment,andtospeakaswellasthinkevilof others. It may be in speaking of them with ridicule, or an air ofcontempt, or in bitterness or maliciousness of spirit, or with manifestpleasure in their deficiencies or errors. When to judge ill of others isagainstthe inclinationofpersons, theywillbeverycautious indoingit,andwillgonofurtherinitthanevidenceobligesthem,andwillthinkthebestthatthenatureofthecasewilladmit,andwillputthebestpossibleconstruction on the words and actions of others. And when they areobliged, against their inclination, to think evil of another, it will be nopleasuretodeclareit,buttheywillbebackwardtospeakofittoany,andwilldosoonlywhenasenseofdutyleadsthemtoit.

Ravingthusshownthenatureofcensoriousness,Ipass,asproposed,

II.Toshowhowacensoriousspiritiscontrarytothespiritofcharity,orChristianlove.And,

1. It is contrary to love to our neighbor. — And this appears by threethings.

First,weseethatpersonsareverybackwardtojudgeevilofthemselves.Theyareveryreadytothinkwelloftheirownqualifications;andsotheyare forward to think thebestof theirownstate. If therebeanything inthemthatresemblesgrace,theyareexceedingapttothinkthattheirstate

isgood;andsotheyarereadytothinkwelloftheirownwordsanddeeds,and very backward to think evil of themselves in any of these respects.And the reason is, that they have a great love to themselves. And,therefore,iftheylovedtheirneighborasthemselves,lovewouldhavethesametendencywithrespecttohim.

Second,weseethatpersonsareverybackwardtojudgeevilofthosetheylove.Thusweseeitisinmentowardthosethataretheirpersonalfriends,and thus it is in parents toward their children. They are very ready tothinkwellofthem,andtothinkthebestoftheirqualifications,whethernaturalormoral.Theyaremuchmorebackwardthanotherstotakeupevilreportsofthem,andslowtobelievewhatissaidagainstthem.Theyareforwardtoputthemostfavorableconstructionsontheiractions.Andthereasonis,becausetheylovethem.

Third,wesee,also,thatitisuniversallythecase,thatwherehatredandill-will toward othersmost prevail, there a censorious spirit doesmostprevail also. When persons fall out, and there is a difficulty betweenthem, and anger and prejudice arise, and ill-will is contracted, there isalwaysaforwardnesstojudgetheworstofeachother;anaptnesstothinkmeanly of each other's qualifications, and to imagine they discover ineachotheragreatmanyevilqualities,andsomethatareveryevilindeed.And each is apt to entertain jealousies ofwhat the othermay dowhenabsentandoutofsight;andisforwardtolistentoevilreportsrespectinghim, and to believe every word of them, and apt to put the worstconstructiononallthathemaysayordo.Andverycommonlythereisaforwardnesstothinkilloftheconditionheisin,andtocensurehimasagraceless person. And as it is in cases like this, of difficulty betweenparticularpersons,soitisapttobethelikeincasesofdifferencebetweentwoparties.AndthesethingsshowplainlythatitiswantofChristianloveto our neighbor, and the indulgence of a contrary spirit, from whichcensoriousnessarises.Iwillonlyadd,

2. That a censorious spirit manifests a proud spirit. — And this, thecontextdeclares, iscontrary to thespiritofcharity,orChristian love.Aforwardness to judge and censure others shows a prouddisposition, asthoughthecensoriouspersonthoughthimself freefromsuchfaultsandblemishes,andthereforefeltjustifiedinbeingbusyandbitterincharging

otherswiththem,andcensuringandcondemningthemforthem.ThisisimpliedinthelanguageoftheSavior,intheseventhchapterofMatthew,"Judgenot,thatyebenotjudged…Andwhybeholdestthouthemotethatisinthybrother'seye,butconsiderestnotthebeamthatisinthineowneye?Orhowwiltthousaytothybrother,Letmepulloutthemoteoutofthineeye;and,behold,abeamisinthineowneye?Thouhypocrite!"Andthesameisimpliedinthedeclarationoftheapostle,"Thereforethouartinexcusable,Oman,whosoever thou art that judgest: forwherein thoujudgestanother,thoucondemnestthyself;forthouthatjudgestdoestthesame things" (Rom. 2:1 ). If men were humbly sensible of their ownfailings,theywouldnotbeveryforwardorpleasedinjudgingothers,forthecensurepasseduponotherswouldbutrestonthemselves.Therearethe samekindsof corruption inoneman'sheart as inanother's; and ifthose persons that are most busy in censuring others would but lookwithin, and seriously examine their own hearts and lives, they mightgenerally see the same dispositions and behavior in themselves, at onetimeoranother,whichtheyseeandjudgeinothers,oratleastsomethingasmuchdeservingofcensure.Andadisposition to judgeandcondemnshows a conceited and arrogant disposition. It has the appearance of aperson'ssettinghimselfupaboveothers,asthoughhewerefittobethelordandjudgeofhisfellow-servants,andhesupposedtheyweretostandor fall according tohis sentence.This seems implied in the languageofthe apostle — "He that speaketh evil of his brother, and judgeth hisbrother,speakethevilof the law,and judgeththe law;but if thou judgethelaw,thouartnotadoerofthelaw,butajudge"(Jam.4:11).Thatis,youdonotactasafellow-servanttohimthatyoujudge,orasonethatisunderthesamelawwithhim,butasthegiverofthelaw,andthejudgewhoseprovinceitistopasssentenceunderit.Andthereforeitisadded,in the next verse, "There is one lawgiver, who is able to save and todestroy.Whoartthouthatjudgestanother?"AndsoinRom.14:4,"Whoart thou that judgest another man's servant? to his own master hestandethorfalleth."Godistheonlyrightfuljudge,andthethoughtofhissovereignty anddominion shouldholdusback fromdaring to judgeorcensureourfellow-beings.

IntheapplicationofthissubjectIremark,

1.Itsternlyreprovesthosewhocommonlytaketothemselvesthelibertyofspeakingevilofothers.—Iftothinkevilbesomuchtobecondemned,surelytheyarestillmoretobecondemnedwhonotonlyallowthemselvesinthinking,butalsoinspeakingevilofothers,andbackbitingthemwiththeir tongues. The evil-speaking that is against neighbors behind theirbacksdoesverymuchconsistincensuringthem,orintheexpressionofuncharitablethoughtsandjudgmentsoftheirpersonsandbehavior.And,therefore,speakingevilofothers,andjudgingothers,aresometimesputfor the same thing in theBible, as in the passage just quoted from theapostle James. How often does the Scripture condemn backbiting andevil-speaking! The Psalmist declares of the wicked, "Thou givest thymouthtoevil,andthy tongue framethdeceit.Thousittestandspeakestagainstthybrother;thouslanderestthineownmother'sson"(Psa.50:19,20).And,saystheapostle,toTitus,"Puttheminmind…tospeakevilofno man, to be no brawlers, but gentle, showing all meekness unto allmen"(Tit.3:1 ,2);andagain, it iswritten,"Wherefore, layingasideallmalice,andallguile,andhypocrisies,andenvies,andallevil-speakings"(1Pet.2:1).Anditismentioned,aspartofthecharacterofeveryonethatis a citizen of Zion, and that shall stand on God's holy hill, that he"backbitethnotwithhistongue"(Psa.15:3).Inquire,therefore,whetheryouhavenotbeenoftenguiltyof this;whetheryouhavenot frequentlycensuredothers,andexpressedyourhardthoughtsofthem,especiallyofthosewithwhomyoumayhavehadsomedifficulty,orthathavebeenofadifferentpartyfromyourself.Andisitnotapracticeinwhichyoumoreor less allow yourself now, from day to day? And if so, consider howcontrary it is to the spirit ofChristianity, and to the solemnprofessionwhich, it may be, you have made as Christians; and be admonishedentirelyandatoncetoforsakeit.Thesubject,

2.Warnsallagainstcensoriousness,eitherbythinkingorspeakingevilofothers,astheywouldbeworthyofthenameofChristians.—Andhere,inaddition to the thoughts already suggested, let two or three things beconsidered.And,

First, how often, when the truth comes fully out, do things appear farbetterconcerningothersthanatfirstwewerereadytojudge.—Therearemany instances in the Scriptures to this point. When the children of

Reuben,andofGad,andthehalftribeofManassehhadbuiltanaltarbyJordan, the restof Israelheardof it, andpresently concluded that theyhadturnedawayfromtheLord,andrashlyresolvedtogotowaragainstthem.Butwhenthetruthcametolight,itappeared,onthecontrary,thattheyhaderectedtheiraltarforagoodend,evenfortheworshipofGod,as may be seen in the twenty-second chapter of Joshua. Eli thoughtHannahwasdrunk,whenshecameuptothetemple;butwhenthetruthcametolight,hewassatisfiedthatshewasfullofgrief,andwasprayingandpouringouthersoulbeforeGod(1Sam.1:12-16).Davidconcluded,fromwhatZibatoldhim,thatMephiboshethhadmanifestedarebelliousandtreasonablespiritagainsthiscrown,andsoactedonhiscensoriousjudgment,greatlytotheinjuryofthelatter;butwhenthetruthcametoappear, he saw it was quite otherwise. Elijah judged ill of the state ofIsrael, that none were true worshippers of God but himself; but whenGodtoldhimthetruth,itappearedthattherewereseventhousandwhohad not bowed the knee to Baal. And how commonly are things verymuchthesamenow-a-days!Howoften,onthoroughexamination,havewefoundthingsbetterofothersthanwehaveheard,andthanatfirstwewerereadyto judge!Therearealwaystwosidestoeverystory,andit isgenerallywise,andsafe,andcharitabletotakethebest;andyetthereisprobably no oneway inwhich persons are so liable to bewrong, as inpresuming the worst is true, and in forming and expressing theirjudgmentofothers,andoftheiractions,withoutwaitingtillallthetruthisknown.

Second,howlittleoccasionisthereforustopassoursentenceonotherswithrespecttotheirstate,qualificationoractionsthatdonotconcernus.Our great concern is with ourselves. It is of infinite consequence to usthat we have a good estate before God; that we are possessed of goodqualitiesandprinciples;andthatwebehaveourselveswell,andactwithrightaims,andforrightends.Butitisaminormattertoushowitiswithothers.Andthereislittleneedofourcensurebeingpassed,evenifitweredeserved,whichwecannotbesureof;forthebusinessisinthehandsofGod,whoisinfinitelymorefittoseetoitthanwecanbe.Andthereisadayappointedforhisdecision.Sothat,ifweassumetojudgeothers,weshallnotonlytakeuponourselvesaworkthatdoesnotbelongtous,butweshallbedoingitbeforethetime."Therefore,"saystheapostle,"judge

nothingbeforethetime,untiltheLordcome,whobothwillbringtolightthehiddenthingsofdarkness,andwillmakemanifestthecounselsofthehearts;andthenshalleverymanhavepraiseofGod"(1Cor.4:5).

Third,Godhasthreatened,thatifwearefoundcensoriouslyjudgingandcondemningothers,weshallbecondemnedourselves.—"Judgenot,"hesays,"thatyebenotjudged;forwithwhatjudgmentyejudge,yeshallbejudged."Andagain,theapostleasks,"Andthinkestthouthis,Oman,thatjudgest themwhichdosuchthings,anddoest thesame, that thoushaltescapethejudgmentofGod?"(Rom.2:3).TheseareawfulthreateningsfromthelipsofthatgreatBeingwhoistobeourjudgeatthefinalday,bywhomitinfinitelyconcernsustobeacquitted,andfromwhomasentenceof condemnation will be unspeakably dreadful to us, if at last we sinkforever under it. Therefore, as we would not ourselves receivecondemnationfromhim,letusnotmeteoutsuchmeasuretoothers.

AllTrueGraceintheHeartTendstoHolyPracticeintheLife.

1Corinthians13:6,"Charity...rejoicethnotininiquity,butrejoicethinthetruth."

HAVINGmentioned,inthetwoprecedingverses,manyofthegoodfruitsof charity, and shown how it tends to an excellent behavior in manyparticulars,theapostlenowsumsuptheseandallothergoodtendenciesof charity, in respect to active conduct, by saying, "It rejoiceth not ininiquity,butrejoicethinthetruth."Asifhehadsaid,"Ihavementionedmanyexcellentthingsthatcharityhasatendencyto,andshownhowitiscontrarytomanyevilthings.ButIneednotgoontomultiplyparticulars,for, in aword, charity is contrary to everything in the life and practicethat is evil, and tends to everything that is good — it rejoiceth not ininiquity,butrejoicethinthetruth.

By"iniquity," seems tobe intendedhereeverything that is sinful in thelifeandpractice;andby"thetruth,"everythingthatisgoodinthelife,orall that is included in Christian and holy practice. The word truth is,indeed, variously used in the Bible. Sometimes it means the truedoctrines of religion; sometimes the knowledge of these doctrines;sometimes veracity or faithfulness; and sometimes it signifies all virtueandholiness,includingboththeknowledgeandreceptionofallthegreattruthsoftheScriptures,andconformitytotheseinthelifeandconduct.InthislastsensethewordisusedbytheapostleJohn,whenhesays,"Irejoicedgreatlywhenthebrethrencameandtestifiedofthetruththatisinthee,evenasthouwalkestinthetruth"(3John3).Takingthewordinthissense,andgeneralizingtheproposition,wehave,assuggestedbythetext,thedoctrine,

THAT ALL TRUE CHRISTIAN GRACE IN THE HEART TENDS TOHOLYPRACTICEINTHELIFE.

Negatively,theapostledeclaresthatcharityisopposedtoallwickedness,orevilpractice;and,positively,thatittendstoallrighteousness,orholypractice.Andastheprinciplemaybegeneralizedandalsoascharityhasbeenshowntobethesumofalltrueandsavinggrace,thedoctrinethathasbeenstatedseemsclearlycontained inthewordof thetext,viz. thedoctrine,thatall trueChristiangracetendstoholypractice.Ifanyhavethe notion of grace, that it is something put into the heart, there to beconfined and dormant, and that its influence does not govern themanthroughoutasanactivebeing—oriftheysupposethatthechangemadebygrace,thoughitindeedbetterstheheartitself,yethasnotendencytoacorrespondingimprovementoftheoutwardlife—theyhaveaverywrongnotion.Andthatthisisso,Iwouldendeavortomakeplain,first,bysomeargumentsinfavorofthedoctrinethathasbeenstated;and,second,byshowingitstruthwithrespecttoparticulargraces.And,

I.Iwouldstatesomeargumentsinsupportofthedoctrine,thatalltruegraceinthehearttendstoholypracticeinthelife.And,

1. Holy practice is the aim of that eternal election which is the firstground of the bestowment of all true grace.—Holy practice is not theground and reason of election, as is supposed by the Arminians, who

imaginethatGodelectsmentoeverlasting lifeuponaforesightof theirgoodworks;butitistheaimandendofelection.Goddoesnotelectmenbecausehe foresees theywill beholy,but thathemaymake them,andthattheymaybeholy.Thus, inelection,Godordainedthatmenshouldwalk in goodworks, as says the apostle, "Forwe are hisworkmanship,createdinChristJesusuntogoodworks,whichGodhathbeforeordainedthatweshouldwalkinthem"(Eph.2:10).Andagainit issaid,thattheelectarechosentothisveryend—"Hehathchosenusinhimbeforethefoundation of the world, that we should be holy, and without blamebeforehimin love"(Eph.1:4).AndsoChrist tellshisdisciples,"Ihavechosenyou,andordainedyou,thatyeshouldgoandbringforthfruit,andthatyourfruitshouldremain"(John15:16).NowGod'seternalelectionis the first ground of the bestowment of saving grace. And some havesuch saving grace, and others do not have it, because some are frometernitychosenofGod,andothersarenotchosen.Andseeingthatholypractice is the scope and aim of that which is the first ground of thebestowmentofgrace,thissameholypracticeisdoubtlessthetendencyofgrace itself.Otherwise itwould follow, thatGodmakesuseof a certainmeanstoattainanend,whichisnotfittedtoattainthatend,andhasnotendencytoit.Itisfurthertrue,

2.Thatredemption,bywhichgrace ispurchased, is tothesameend.—TheredemptionmadebyChrististhenextgroundofthebestowmentofgraceonallwhopossessit.Christ,byhismerits,inthegreatthingsthathedidandsufferedintheworld,haspurchasedgraceandholinessforhisownpeople—"Fortheirsakes,"hesays,"Isanctifymyselfthattheyalsomight be sanctified through the truth" (John 17:19 ). And Christ thusredeemed theelect, andpurchasedgrace for them, to theend that theymightwalkinholypractice.HehasreconciledthemtoGodbyhisdeath,tosavethemfromwickedworks,thattheymightbeholyandunblamableintheirlives,saystheapostle—"Andyou,thatweresometimealienated,andenemiesinyourmindbywickedworks,yetnowhathhereconciledinthe body of his flesh through death, to present you holy, andunblameable,andunreproveableinhissight"(Col.1:21,22).WhentheangelappearedtoJoseph,hetoldhimthatthechildthatshouldbebornofMaryshouldbecalledJesus,thatis,Savior,becauseheshouldsavehispeoplefromtheirsins(Mat.1:21).Andholinessoflifeisdeclaredtobe

theendofredemption,whenitissaidofChrist,thathe"gavehimselfforus,thathemightredeemusfromall iniquity,andpurifyuntohimselfapeculiarpeople,zealousofgoodworks"(Titus2:14).AndsowearetoldthatChrist "died forall, that theywhich live shouldnothenceforth liveunto themselves, but untohimwhichdied for themand rose again" (2Cor.5:15).Andforthisend,he issaidtohaveofferedhimself, throughthe eternal Spirit,without spot toGod, that his bloodmight purge ourconsciencefromdeadworkstoservethelivingGod(Heb.9:14).

ThemostremarkabletypeoftheworkofredemptionbydivineloveinalltheOldTestamenthistory,was theredemptionof thechildrenof Israelout ofEgypt. But the holy living of his peoplewas the endGodhad inviewinthatredemption,asheoftensignifiedtoPharaoh,whenfromtimetotimehesaidtohimbyMosesandAaron,"Letmypeoplego,thattheymay serve me." And we have a like expression concerning Christ'sredemptionintheNewTestament,whereitissaid,"BlessedbetheLordGodofIsrael;forhehathvisitedandredeemedhispeople,….toperformthemercypromisedtoour fathers,andtorememberhisholycovenant,theoathwhichheswaretoourfatherAbraham,thathewouldgrantuntous,thatwe,beingdeliveredoutofthehandofourenemies,mightservehimwithoutfear, inholinessandrighteousnessbeforehim,all thedaysofour life" (Luke1:68-75 ).All these thingsmake it veryplain that theendofredemptionis,thatwemightbeholy.Stillfurtheritistrue,

3. That effectual calling, or that saving conversion in which grace iscommenced in the soul, is to the same end.— God, by his Spirit, andthrough his truth, calls, awakens, convicts, converts, and leads to theexerciseofgrace,allthosewhoaremadewillinginthedayofhispower,totheendthattheymightexercisethemselvesinholypractice."Wearehisworkmanship," says the apostle, "created inChrist Jesusunto goodworks, which God hath before ordained that we should walk in them"(Eph.2:10).AndtheapostletellstheChristianThessalonians,thatGodhadnot called themuntouncleanness,butuntoholiness (1Thes.4:7 ).Andagainitiswritten,"Ashewhichhathcalledyouisholy,sobeyeholyinallmannerofconversation"(1Pet.1:15).Itisalsotrue,

4. That spiritual knowledge and understanding which are the inwardattendantsofall truegrace in theheart, tendtoholypractice.—Atrue

knowledge of God and divine things is a practical knowledge. As to amerespeculativeknowledgeof the thingsof religion,manywickedmenhaveattainedtogreatmeasuresofit.Menmaypossessvastlearning,andtheirlearningmayconsistverymuchoftheirknowledgeindivinity,andoftheBible,andofthethingspertainingtoreligion,andtheymaybeabletoreasonverystronglyabout theattributesofGodandthedoctrinesofChristianity, and yet herein their knowledge fails of being a savingknowledge, that it is only speculative and not practical. He that has arightand savingacquaintancewithdivine things, sees theexcellencyofholiness, and of all the ways of holiness, for he sees the beauty andexcellencyofGod,whichconsistinhisholiness;and,forthesamereason,he sees thehatefulness of sin, and of all theways of sin.And if amanknows the hatefulness of the ways of sin, certainly this tends to hisavoidingtheseways;andifheseesthelovelinessofthewaysofholiness,thistendstoinclinehimtowalkinthem.

HethatknowsGod,seesthatheisworthytobeobeyed.PharaohdidnotseewhyheshouldobeyGod,becausehedidnotknowwhohewas,andtherefore he says — "Who is the Lord, that I should obey his voice? IknownottheLord,neitherwillIletIsraelgo"(Exo.5:2).Thisissignifiedto be the reason why wickedmen work or practice iniquity, and carrythemselvessowickedly,thattheyhavenospiritualknowledge,assaysthePsalmist—"Haveall theworkersof iniquitynoknowledge?whoeatupmypeopleastheyeatbread,andcallnotupontheLord"(Psa.14:4).AndwhenGodwoulddescribethetrueknowledgeofhimselftothepeopleofIsrael, he does it by this fruit of it, that it led to holy practice — "Hejudgedthecauseofthepoorandneedy;thenitwaswellwithhim.Wasnot this to knowme? saith the Lord" (Jer. 22:16 ). And so the apostleJohn informs us that the keeping of Christ's commands is an infalliblefruitofourknowinghim;andhestigmatizeshimasagrosshypocriteandliar who pretends that he knows Christ, and does not keep hiscommandments(1John2:3 ,4). If amanhas spiritualknowledgeandunderstanding,ittendstomakehimtobeofanexcellentspirit."Amanof understanding is of an excellent spirit" (Pro. 17:27 ). And such anexcellent spirit will lead to a corresponding behavior. And the sameappears,also,

5.Fromthemoreimmediateconsiderationoftheprincipleofgraceitself,fromwhich itwill be seen that the tendencyof allChristiangrace is topractice.—Andhere,

First,itappearsthatalltrueChristiangracetendstopractice,becausethefacultywhichistheimmediateseatofitisthefacultyofthewill,whichisthe faculty that commands all a man's actions and practice. Theimmediateseatofgraceisinthewillordisposition.Andthisshowsthatalltruegracetendstopractice;forthereisnotoneofman'sactsthatcanproperly be said to belong to or to be any part of his practice, in anyrespect but that it is at the command of the will.Whenwe speak of aman'spractice,wehaverespecttothosethingsthathedoesasafreeandvoluntaryagent,or,whichisthesamething,tothosethingsthathedoesbyanactofhiswill;sothatthewholeofaman'spracticeisdirectedbythe faculty of thewill. All the executive powers of theman,whether ofbodyormind,aresubjecttothefacultyofthewillbytheconstitutionofHimwhohathmademan,andwhoisthegreatauthorofourbeing.Thewillisthefountainofthepractice,astrulyastheheadofaspringisthefountainofthestreamthatflowsfromit.And,therefore,ifaprincipleoftruegracebeseatedinthisfaculty,itmustnecessarilytendtopractice;asmuchas the flowingofwater in the fountain tends to its flowing in thestream.

Second, it is thedefinitionofgrace, that it is aprincipleofholyaction.Whatisgracebutaprincipleofholiness,oraholyprincipleintheheart?But the word "principle" is relative to something, of which it is aprinciple. And if grace be a principle, what is it a principle of, but ofaction?Principlesandactionsarecorrelates,thatnecessarilyhaverespectone to theother.Thus, the very ideaof aprincipleof life is aprinciplethat acts in the life. And so, when we speak of a principle ofunderstanding,wemeanaprinciplewhenceflowactsofunderstanding.Andsobyaprincipleofsinismeantaprinciplewhenceflowactsofsin.And,inthesamemanner,whenwespeakofaprincipleofgrace,wemeanaprinciplewhenceflowactsofgrace,orgraciousactions.Aprincipleofgracehasasmucharelationtopracticeasaroothastotheplantthatitistherootof.Iftherebearoot,itistherootofsomething;eithertherootofsomethingthatactuallygrowsfromit,orthattendstobringforthsome

plant.Itisabsurdtospeakofarootthatistherootofnothing;andsoitisabsurdtospeakofaprincipleofgracethatdoesnottendtograceinthepractice.

Third, one more thing, by which that which is real and substantial isdistinguishedfromthatwhichisonlyashadoworappearance,is,thatitiseffectual.Ashadoworpictureofaman,thoughitbeeversodistinctorwelldrawn,orgiveeverso livelya representation,and though itbe thepictureofaverystrongman,orevenofamightygiant,candonothing.Thereisnothingaccomplishedandbroughttopassbyit,becauseitisnotreal,butonlya shadowor image.Thesubstance,or reality,however, issomethingthatiseffectual.Andsoitiswithwhatisintheheartofman.Thatwhichisonlyanappearanceorimageofgrace,thoughitlookslikegrace, is not effectual, because it wants reality and substance. But thatwhich is real and substantial is effectual, and does indeed bringsomethingtopassinthelife.Inotherwords,itactsitselfoutinpractice.Andsoagain,

Fourth,thenatureofaprincipleofgraceistobeaprincipleoflife,oravital principle. Thiswe are everywhere taught in the Scriptures. There,naturalmen,whohavenoprincipleofgraceintheheart,arerepresentedasdeadmen,whilethosethathavegracearerepresentedasbeingalive,orhavingtheprincipleoflifeinthem.Butitisthenatureofaprincipleoflifetobeaprincipleofactionandoperation.Adeadmandoesnotact,ormove,orbringanythingtopass;butinlivingpersons,thelifeappearsbyacontinuedcourseofactionfromdaytoday.Theymove,andwalk,andwork,andfilluptheirtimewithactionsthatarethefruitsoflife.

Fifth, true Christian grace is not only a principle of life, but anexceedingly powerful principle. Hence we read of "the power ofgodliness," as in2Tim.3:5 ; and are taught that there is in it a divinepower,suchaswaswroughtinChristwhenhewasraisedfromthedead.Butthemorepowerfulanyprincipleis,themoreeffectualitistoproducethoseoperationsandthatpracticetowhichittends.

Having thus shown, in general, that all true grace in theheart tends toholypracticeinthelife,Iproceed,aswasproposed,

II.To show the samewith respect to theparticularChristian graces.—Andhere,Iremark,thatthisisthecase,

1.WithrespecttoatrueandsavingfaithintheLordJesusChrist.—Thisisonethingthatverymuchdistinguishesthatfaithwhichissavingfromthatwhichisonlycommon.Atruefaithisafaiththatworks;whereasafalse faith is a barren and inoperative faith. And therefore the apostledescribesasavingfaithasa"faiththatworkethbylove"(Gal.5:6).AndtheapostleJamestellsus,"Amanmaysay,Thouhastfaith,andIhaveworks:showmethyfaithwithoutthyworks,andIwillshowtheemyfaithbymyworks"(Jam.2:18).Butmoreparticularly,

First,theconvictionoftheunderstandingandjudgment,whichisimpliedinsavingfaith,tendstoholypractice.Hethathastruefaithisconvincedoftherealityandcertaintyofthegreatthingsofreligion;andhethat isconvincedof the realityof these thingswillbe influencedby them,andtheywillgovernhisactionsandbehavior.Ifmenaretoldofgreatthings,which,iftrue,domostintimatelyconcernthem,anddonotbelievewhattheyare told, theywillnotbemuchmovedby them,norwill theyaltertheirconduct forwhattheyhear.But if theydoreallybelievewhattheyare told, and regard it as certain, they will be influenced by it in theiractions, and in view of it will alter their conduct, and will do verydifferentlyfromwhattheywouldiftheyhadheardnothing.Weseethatthisissoinallthingsofgreatconcernthatappearrealtomen.Ifamanhears importantnews that concernshimself, andwedonot see thathealtersatallforitinhispractice,weatonceconcludethathedoesnotgiveheed to it as true; forwe know the nature ofman is such, that hewillgovernhisactionsbywhathebelievesandisconvincedof.Andsoifmenarereallyconvincedofthetruthofthethingstheyaretoldinthegospel,about an eternal world, and the everlasting salvation that Christ haspurchasedforall thatwillaccept it, itwill influencetheirpractice.Theywillregulatetheirbehavioraccordingtosuchabelief,andwillactinsuchamanneraswilltendtotheirobtainingthiseternalsalvation.Ifmenareconvinced of the certain truth of the promises of the gospel, whichpromise eternal riches, and honors, and pleasures, and if they reallybelieve that thoseare immenselymorevaluable thanall theriches,andhonors,andpleasuresoftheworld,theywill,forthese,forsakethethings

of theworld, and, ifneedbe, sell all and followChrist. If theyare fullyconvincedof thetruthof thepromise, thatChristwill indeedbestowallthesethingsuponhispeople,andifall thisappearsreal tothem, itwillhave influence on their practice, and it will induce them to liveaccordingly. Their practice will be according to their convictions. Thevery nature of man forbids that it should be otherwise. If a man bepromisedbyanotherthatifhewillpartwithonepoundhewillgivehimathousand,andifheisfullyconvincedofthetruthofthispromise,hewillreadilypartwiththeformerintheassuranceofobtainingthelatter.AndsohethatisconvincedofthesufficiencyofChristtodeliverhimfromallevil,andtobringhimtothepossessionofallgoodthatheneeds,willbeinfluencedinhispracticebythepromisewhichoffershimallthis.Suchaman,whileheactuallyhassuchaconviction,willnotbeafraidtobelieveChrist in things wherein he otherwise would seem greatly to exposehimselftocalamity,forheisconvincedthatChristisabletodeliverhim.And so he will not be afraid to forego other ways of securing earthlyhappiness, because he is convinced that Christ alone is sufficient tobestowallneededhappinessuponhim.Andso,

Second, thatactof thewill,whichthere is insaving faith, tends toholypractice.He that, by the act ofhiswill, does truly accept ofChrist as aSavior, acceptsofhimasaSavior fromsin, andnotmerelyasaSaviorfrom the punishment of sin. But it is impossible that anyone shouldheartilyreceiveChristasaSaviorfromsin,andfromthewaysofsin,ifhehasnotwilledanddoesnotaim,sincerely,inheartandlife,toturnfromallthewaysofsin;forhethathasnotwilledthatsinandheshouldpart,cannothavewilledtoreceiveChristashisSaviortopartthem.Andsohe,again,thatreceivesChristbyalivingfaith,closeswithhimasaLordandKing to ruleoverand reign inhim,andnotmerelyas apriest tomakeatonementforhim.ButtochooseChrist,andclosewithhimasaKing,isthe same as to yield in submission to his law, and in obedience to hisauthority and commands; and he that does this, lives a life of holypractice.

Third, all the true trust inGod, that is implied in saving faith, tends toholypractice.Andhereinatruetrustdiffersfromallfalsetrust.AtrustinGodinthewayofnegligence,iswhatinScriptureiscalledtemptingGod;

andatrustinhiminthewayofsin,iswhatiscalledpresumption,whichis a thing terribly threatened inhisWord.Buthe that trulyand rightlytrustsinGod,trustsinhiminthewayofdiligenceandholiness;or,whichis the same thing, in the way of holy practice. The very idea of ourtrustinginanother,is,restingorlivinginacquiescenceofmindandheartinthefullpersuasionofhissufficiencyandfaithfulness,soastobereadyfullytoventureonhiminouractions.Buttheythatdonotpracticeandactuponthepersuasionofanother'ssufficiencyandfaithfulness,donotthusventure.Theydonotenteronanyactionorcourseofactioninsuchaconfidence,andsoventurenothing,andthereforecannotbesaidtrulytotrust.Hethatreallytrustsinanother,venturesonhisconfidence.AndsoitiswiththosethattrulytrustinGod.TheyrestinthefullpersuasionthatGodissufficientandfaithful,soastoproceedinthisconfidencetofollowGod,and,ifneedbe,toundergodifficultiesandhardshipsforhim,becausehehaspromised that they shall beno losers by such a course;andtheyhavesuchconfidenceofthis,thattheycananddoventureuponhispromise,while thosewhoarenotwilling thus toventure, show thatthey do not trust in him. They that have the full trust inGodwhich isimpliedinalivingfaith,willnotbeafraidtotrustGodwiththeirestates.Itissowithrespecttotrustinmen,thatifthosewehavefullconfidenceindesire toborrowanythingofus,andpromisetopayusagain,andtopay us a hundred-fold, we are not afraid to venture, and do actuallyventureit.AndsothosethatfeelfullconfidenceinGod,arenotafraidtolend to the Lord. And so, if we trust in God, we shall not be afraid toventure labor, and fighting, andwatching, and suffering, and all thingsforhim,sincehehassoabundantlypromisedtorewardthesethingswiththat which will infinitely more than make up for all the losses ordifficultiesorsorrowswemayexperienceinthewayofduty.Ifourfaithbe saving, itwill leadus thus actually to venture onGod, in the fullesttrustinhischaracterandpromises.Andasfaith,initself,andinallthatisimpliedinit,tendstoholypractice,sothesameisthecase,

2.WithrespecttoalltruelovetoGod.—Loveisanactiveprinciple—aprinciplethatwealwaysfindisactiveinthingsofthisworld.Lovetoourfellow creatures always influences us in our actions and practice. Thewholeworldofmankindarechieflykept inactionfromdaytoday,andfromyeartoyear,byloveofsomekindoranother.Hethatlovesmoneyis

influenced in his practice by that love, and kept by it in the continualpursuitofwealth.Hethatloveshonorisgovernedinhispracticebythatlove,andhisactionsthroughthewholeoflifeareregulatedbyhisdesireforit.Andhowdiligentlydotheythatlovecarnalpleasurespursueafterthemintheirpractice!Andsohethattruly lovesGodisalsoinfluencedbythatloveinhispractice.HeconstantlyseeksafterGodinthecourseofhislife:seekshisgrace,andacceptance,andglory.

Reason teaches that a man's actions are the most proper test andevidence of his love. Thus, if aman professes a great deal of love andfriendshiptoanother,reason,insuchacase,teachesallmankindthatthemostproperevidenceofhisbeingarealandheartyfriend,asheprofessestobe, ishisappearinga friend inhisdeeds,andnotonly inhiswords;andthatheshallbewilling,ifneedbe,todenyhimselfforhisfriend,andtosufferinhisownprivateinterestforthesakeofdoinghimakindness.Ifamanprofesseseversomuchkindnessorfriendship,awisemanwillnottrusttheprofession,exceptasheseesthetrialandproofofitinthebehavior;unlessinhisactionshehasfoundhimafaithfulandconstantfriend,readytodoandsufferforhim.Hewilltrusttosuchevidenceofhislove, more than he will to the greatest professions or even the mostsolemn oathswithout it. And so, ifwe see amanwho, by his constantbehavior,showshimselfreadytotakepainsandlayhimselfoutforGod,reasonteaches,thatinthishegivesanevidenceoflovetoGod,moretobedependedonthanifheonlyprofessesthathefeelsgreatlovetoGodinhisheart.Andso,ifweseeamanwho,bywhatwebeholdofthecourseofhislife,seemstofollowandimitateChrist,andgreatlylayhimselfoutforChrist'shonorandtheadvancementofhiskingdomintheworld,reasonteaches,thathegivesgreaterevidenceofthesincerityandstrengthofhislovetotheSaviorthanifheonlydeclaresthathelovesHim,andtellshowhisheartatsuchandsuchatimewasdrawnoutinlovetoHim,whileatthesametimeheisbackwardtodoanygreatmatterforChrist,ortoputhimselfoutofthewayforthepromotionofhiskingdom,andisreadytoexcusehimselfwhencalledtoactiveeffortorself-denial forhisSavior'ssake.

TherearevariouswaysfortheexerciseofsincerelovetoGod,andtheyalltend toholypractice.One is, inhaving ahigh esteem forGod; for that

whichwe lovewe have the highest esteem for, andnaturally show thisesteem in our behavior.Anotherway of showing our love toGod is, inmaking choice of him above all other things; and if we do sincerelychoose him above all other things, then we shall actually leave otherthingsforhimwhenitcomestothetrialinourpractice:andwhen,inthecourseofour life, itcomestopassthatGodandourhonor,orGodandourmoney,orGodandourease,areat thesametimesetbeforeus, sothatwemust cleave to theoneand forsake theother, then, ifwe reallychooseGodabove theseother things,we shall in ourpractice cleave toGod,andletthesethingsgo.AnotherwayoftheexerciseoflovetoGodis,inourdesiresafterhim;andthesealsotendtopractice.HethatreallyhasearnestdesiresafterGod,willbestirredupactivelytoseekafterhim.Hewillapplyhimselftoitasabusiness,justasmendoforthisworldwhentheyhaveearnestdesiresforagoodwhichtheybelieveisattainable.Andstill anotherwayof the exerciseof love toGod is, indelighting inhim,and finding satisfaction and happiness in him.; and this also tends topractice.HethatreallyandsincerelydelightsmoreinGodthaninotherthings, and findshis satisfaction inGod,willnot forsakeGod forotherthings;andthus,byhisconduct,heshowsthathe indeed issatisfied inhimashisportion.Andsoitisinallcases.Ifwehavehadenjoymentinany possession whatever, and then afterward forsake it for somethingelse,this isanevidencethatwewerenotfullysatisfiedwithit,andthatwe did not delight in it above all other things. In all these cases, thefeelingsandchoiceswillbeseeninthepractice.

3.Alltrueandsavingrepentancetendstoholypractice.—Intheoriginalof the New Testament, the word commonly rendered "repentance"signifiesa changeof themind;andmenare said to repentof sinwhentheychangetheirmindswithrespecttoit,sothat,thoughformerlytheyesteemedandapprovedof it, theynowutterlydisapproveanddislikeit.But such a change of themindmust anddoes tend to a correspondingchangeofthepractice.Weseeittobesouniversallyinotherthings.Ifaman has heretofore been engaged in any pursuit or businesswhatever,andthenchangeshisminduponit,hewillchangehispracticealso,andwillceasefromthatbusinessorpursuit,orwayoflife,andturnhishandtosomeother.Sorrowforsinisonethingbelongingtosavingrepentance.Butsorrowforsin,ifitbethoroughandsincere,willtend,inpractice,to

theforsakingofsin.Andsoitisineverything.Ifamanhaslonggoneoninanyonewayormannerofbehavior,andafterwardsisconvincedofthefoolishness and sinfulness of it, and isheartily sorry andgrieved for it,thenaturalandnecessaryeffectofthiswillbe,thathewillavoiditforthefuture.And ifhegoeson in it justashedidbefore,noonewillbelievethatheisheartilysorryforhavinggoneonintimepast.Again,

4.All truehumility tendstoholypractice.—This isagraceabundantlyrecommendedandinsistedonintheBible,andwhichisoftenspokenofas distinguishing a true Christian experience from that which iscounterfeit. But this grace in the heart has a direct tendency to holypractice in the life. An humble heart tends to an humble behavior.Hethat is sensible of his own littleness, and nothingness, and exceedingunworthiness, will be disposed, by a sense of it, to carry himselfaccordinglybothbeforeGodandman.Hethatoncewasofaproudheart,andunderthedominionofpride inhisconduct, ifafterwardhehashisheartchangedtoanhumbleheart,willnecessarilyhaveacorrespondingchange in his behavior. He will no longer appear in his demeanor asproud,andscornful,andambitiousasoncehewas,affectingasmuchasevertoappearaboveothers,andstrivingasmuchafter it,andasapttocondemnothers, and tobedissatisfiedor evenenragedwith those thatseem to stand in the way of his earthly glory. For that which such abehavior inhimarose from,beforehewaschanged,wasprideofheart;and,therefore,ifnowtherebeagreatalterationwithrespecttothisprideof heart, and it bemortified and banished from the soul, and humilityimplanted in its place, surely there will be an alteration, also, in thedemeanor and practice; for humility of heart is a principle that has asstrongatendencytopracticeasprideofhearthas;andtherefore, if thelatterbemortified,andtheformertakeitsplace,thentheproudpracticethat proceeded from the former will proportionably cease, and thehumblepracticewhichisthenaturalfruitofthelatterwillbemanifest.

TrueChristianhumilityofheart tendsalsotomakepersonsresignedtothewillofGod,andtoleadthemtobepatientandsubmissivetohisholyhand under the afflictions he may send, and to be filled with deepreverence toward theDeity, and to treat divine thingswith the highestrespect. It leads also to a meek behavior toward men, making us

condescendingtoinferiors,respectfultosuperiors,andtowardallgentle,peaceful,easytobeentreated,notself-willed,notenviousofothers,butcontented with our own condition, of a calm and quiet spirit, notdisposedtoresentinjuries,butapttoforgive.Andsurelythesearetraitsthatbelongtoholypractice.Andsoagain,

5.AlltruefearofGodtendstoholypractice.—TheprincipalthingmeantintheScripturesbythefearofGod,isaholysolicitudeordreadlestweshouldoffendGodbysinningagainsthim.Now,ifamandotrulyfeartooffend God, and if he habitually dreads the thought of sinning againsthim,thiswillsurelytendtohisavoidingsinagainsthim.Thatwhichmenareafraidoftheywillshun.Ifamanprofessesthatheisafraidandhasadreadofapoisonousserpent,forexample,butatthesametimeisseentotakenocaretoshunhim,butisveryboldtokeepneartohim,whowillbelieve his profession? Fearing God and observing to do all hiscommandments,are joined togetherasnecessarilyarising theone fromtheother,asinDeu.28:58—"Ifthouwillnotobservetodoallthewordsof this law, that are written in this book, that thou mayest fear thisglorious and fearful name, the Lord thy God." And Joseph gives as areasonofhis righteousandmercifulconduct towardshisbrethren, thathefearedGod,asmaybeseeninGen.42:18.AndinPro.8:13,itissaid,that"thefearoftheLordistohateevil."Jobgivesitasareasonwhyheavoidedsin,that"destructionfromGodwasaterrortohim"(Job31:23).AndGodhimself,whenhe speaksof Jobas "eschewingevil,"mentionshis fear of God as the ground and reason of it (Job 1:8 ). And in anypersonwhatever, just so faras the fearofGod reigns, just so farwill itleaditspossessortoavoidsinandtoaimtobeholy.Again,

6.Thespiritofthankfulnessandpraisetendstoholypractice.—Sincerethankfulness to God leads us to render again according to the benefitsreceived. This we look upon as a sure evidence of true gratitude orthankfulness toward our fellowmen. If anyone does his neighbor anyremarkable kindness, and he is really thankful for it, he will be ready,when an occasion offers, to do him a good in return. And though wecannot requite God's kindness to us by doing anything that shall beprofitabletohim,yetaspiritof thankfulnesswilldisposeustodowhatwecan,whichiswell-pleasingoracceptabletohim,orwhichmaytendto

hisdeclarativeglory.Ifonemanshouldtakepityonanotherwhowasinsomegreatdistress,or indangerofsometerribledeath,and,movedbythispity,shouldgreatly layhimselfout forhisdefenseanddeliverance,andshouldundergogreathardshipsandsufferingsinordertoit,andbythesemeansshouldactuallydeliverhim;andifthelattershouldexpressgreatthankfulnesstowardhisdeliverer,andyetinhisactionsandcourseofconductshouldopposeanddishonorandcastcontemptuponhim,anddohimgreatinjury,noonewouldgivemuchheedtoallhisprofessionsofthankfulness. If he is truly thankful, he will never act thus wickedlytowardhisbenefactor.AndsonomancanbetrulythankfultoGodforthedying loveofChrist, and for the infinitemercy and loveofGod towardhimself,andyetleadawickedlife.Hisgratitude,ifsincere,willleadhimtobeholy.Thesameistrue,again,

7. Of a Christian weanedness from the world, and of heavenly-mindedness, that they tend to holy practice.—And I speak of the twotogether,fortheyareverymuchthesamething,expressednegativelyandpositively.Not tobeweaned fromtheworld, is thesame thingas tobeworldly-minded; and, on the other hand, to have a truly Christianweanedness from theworld, is tobenotworldly,butheavenly-minded.Andthisgrace,likealltheothersmentioned,tendstoholypractice.Iftheheartbetakenofffromtheworld,itwilltendtotakeoffthepursuitsfromtheworld;andiftheheartbesetonheavenlythings,whicharethingsnotoftheworld,itwilltendtoleadustopursuethethingsthatareheavenly.Hethathashisheart loosefromtheworld,willnotpracticallykeeptheworldcloseinhisgrasp,asbeingexceedingloathtopartwithanyofit.Ifaman,speakingofhisexperience,tellshow,atsomegiventime,hefelthis heartweaned from theworld, so that theworld seemed as nothingand vanity to him, and yet if in practice he seems as violent after theworld as ever, and a great deal more earnest after it than he is afterheavenly things, suchasgrowth ingrace,and in theknowledgeofGod,andinduty,thenhisprofessionwillhavebutlittleweightincomparisonwith his practice. And so, if his conduct shows that he thinksmore oftreasureonearththanoftreasureinheaven,andif;whenhehasgottheworld, or some part of it, he hugs it close, and appears exceedinglyreluctanttoletevenalittleofitgoforpiousandcharitableuses,thoughGodpromiseshimathousand-foldmoreinheavenforit,hegivesnotthe

least evidence of his being weaned from the world, or that he prefersheavenlythingstothethingsoftheworld.Judgingbyhispractice,thereis sad reason tobelieve thathisprofession is invain.The same is true,also,

8. Of the spirit of Christian love to men, that this also tends to holypractice. — If the spirit of love to man be sincere, it will tend to thepracticeanddeedsoflove.Thatisahypocritical,andnotasincerelove,that appears only in word and tongue, and not in deed; but that lovewhichissincere,andreallyatruelove,willbemanifestinthedeeds,assays the apostle, "My little children, let us not love inword, neither intongue,butindeedandintruth.Andherebyweknowthatweareofthetruth,andshallassureourheartsbeforehim"(1John3:18,19).Nootherlove to brethren, except that which shows itself in deeds of love, willprofit anyman. "If a brother or sister be naked, and destitute of dailyfood,andoneofyousayuntothem,Departinpeace,beyewarmedandfilled;notwithstandingyegivethemnotthosethingswhichareneedfultothebody,whatdothitprofit?"(Jam.2:15,16.)

Experience shows, that thosewho cherisha sincere love towardothers,arereadybothtodoandsufferforthem.Weareveryreadytobelievethatparentslovetheirownchildren,becausethisisnatural;andsuchalovegenerallyprevailsthroughouttheworld.But,incredibleasitisthatamanshouldnotlovehisownchildren,yet,iftherewasafatherthatbeheldhischild in suffering circumstances, and would not put himself out of theway to relieve him, or that did not ordinarily treat his children withconsiderationandkindness,butactedfromdaytodayasthoughhewereutterlycarelessoftheircomfort,orastowhatbecameofthem,weshouldscarcelybelievethathehadanythingofafather'sloveinhisheart.Lovetoourchildrenwilldisposeustolovingdeedstoourchildren.Andsolovetoourneighborwilldisposeustoallmannerofgoodpracticetowardourneighbor. So the apostle declares, when, after summing up the severalcommandmentsofthesecondtableofthelaw,hesays,"Andiftherebeany other commandment, it is briefly comprehended in this saying,namely,Thoushaltlovethyneighbourasthyself;"andthenadds,"Loveworkethnoilltohisneighbour:thereforeloveisthefulfillingofthelaw"(Rom.13:9,10).Oncemore,andlastly,thesameremarkapplies,

9.Toatrueandgracioushope,thatthisalsotendstoholypractice.—Afalse hope has a tendency just the reverse of this. It tends tolicentiousness—toencouragemenintheirsinfuldesiresandlusts,andtoflatterandemboldenthemevenwhentheyareinthewayofevil.Butatruehope,sofarfromhardeningmeninsin,andmakingthemcarelessoftheir duty, tends to stir themup to holiness of life, to awaken them toduty,andtomakethemmorecareful toavoidsin,andmorediligent inserving God. "Everyman that hath this hope in him purifieth himself,evenasheispure"(1John3:3).Agracioushopehasthistendency,fromthe nature of the happiness hoped for, which is a holy happiness; ahappiness that the more a man seeks and hopes for, the more he isquickenedandenlivenedinthedispositiontobeholy.Anditalsohasthistendencyfromtherespectithastotheauthorofthehappinesshopedfor;for it hopes for it fromGod, as the fruit of his undeserved and infinitemercy;and,therefore,byeverymotiveofgratitude,theheartisengagedandstirreduptoseekthatwhichiswell-pleasingtohim.Andithasthesame tendency froma regard to themeansbywhich ithopes toobtainthis happiness; for a true hope looks forward to the obtaining ofhappiness innootherwaybutthewayof thegospel,whichisbyaholySavior,andinawayofcleavingtoandfollowinghim.Andithas,lastly,thesametendencybytheinfluenceofthatwhichistheimmediatesourceofallgracioushope,whichisfaithinChrist;andsuchfaithalwaysworks,andworksbylove,andpurifiestheheart,andbringsforthholyfruitsinthelife.

Thus it has been shown, first by general arguments, and then by aninductionofparticulars,whereinall theprincipalChristiangraceshavebeenmentioned,thatalltruegraceinthehearttendstoholypracticeinthelife,justastrulyastherootoftheplanttendstogrowthintheplantitself, or as light has a tendency to shine, or the principle of life tomanifestitselfintheactionsofthelivingperson

Intheapplicationofthesubject,

1.WemayseeonemainreasonwhyChristianpracticeandgoodworksaresoabundantlyinsistedonintheScripturesasanevidenceofsincerityingrace.—Christhasgivenitasaruletous,thatwearetojudgemenbytheir fruits (Mat. 7:16-20 ); and he insists on it, in a very emphatic

manner,thattheonethatkeepshiscommandmentsistheonethattrulyloves him (John 14:21 ); and declares that theman that loves himwillkeepthem,andthemanthatdoesnotlovehimwillnotkeepthem(John14:23,24).HencewemayseethereasonwhytheapostlePaulsomuchinsistedon thispoint, declaring to those towhomhewrote, that if anypretendedtobelongtothekingdomofGod,andyetdidnotkeepGod'scommandments, they were either hypocrites or self-deceivers. Hislanguage is, "For this ye know, that no whoremonger, nor uncleanperson,norcovetousman,whoisanidolater,hathanyinheritanceinthekingdomofChristandofGod.Letnomandeceiveyouwithvainwords:forbecauseofthesethingscomeththewrathofGoduponthechildrenofdisobedience"(Eph.5:5,6)."Knowyenotthattheunrighteousshallnotinherit the kingdom of God? Be not deceived: neither fornicators, noridolaters,noradulterers,noreffeminate,norabusersofthemselveswithmankind, nor thieves, nor covetous, nor drunkards, nor revilers, norextortioners, shall inherit thekingdomofGod" (1Cor.6:9 , 10 ). "Theythat are Christ's have crucified the flesh, with the affections and lusts"(Gal.5:24)."Ifyeliveaftertheflesh,yeshalldie"(Rom.8:13).AndallthisteachesusthereasonwhythesamethingissomuchinsistedonbytheapostleJames,invariousplaceswithwhichyouarefamiliar,andbytheapostleJohn,morethanalmostanyothersubject.ItisbecauseGodwould have it deeply impressed on all, that good works are the onlysatisfyingevidencethatwearetrulypossessedofgraceinthesoul.Itisbyourpractice thatGod judgesushereonearth, and it isbyourpracticethathewilljudgeusallatthegreatandfinalday.

2.Inviewofthissubject,letallexaminethemselves,whethertheirgraceisrealandsincere.—Leteveryonediligentlyandprayerfullyaskwhethertheirgracesalltendtopractice,andareseenfromdaytodayinthelifeandconduct.Buthereevensometrulygodlypersonsmaybereadytosay,that if they judge themselves by their practice, they must condemnthemselves, for they fail so much and so frequently, and are so oftenwanderingoutoftheway,thatattimesitscarcelyseemsthattheycanbethe children of God. But to such I answer, that persons who trythemselvesbytheirpractice,mayfindthattheygreatlyfaileveryday,andareoftenwanderingoutof theway,andyet theymayreallyseeno justcause in theirpractice tocondemnthemselves.Forwhenwespeakofa

lifeofChristianpractice,andwhentheScripturesspeakofthecourseoflifeasChristian,themeaningisnot,thatthelifeisaperfectand.sinlesslife; on the contrary, a Christian's lifemay be attendedwithmany andexceedinggreatimperfections,andyetbeaholylife,oratrulyChristianlife.Itmaybesuchalifeastoclearly,andevennecessarilyshow,thatthegracewhich the individual has, is of the kindwhich has a tendency toholypractice.Hisfruitsmaybesuchastobegoodevidenceofthegoodnatureofthetree,andhisworkssuchastoshowhisfaith.Andifyouaskforstillfurtherlight,thenIwouldsay,whateveryourimperfectionsandfailings may be, examine yourself whether you find the followingevidencesofyourgracebeingofthatkindwhichtendstoholypractice.

First,hasyoursupposedgracesuchinfluenceastorenderthosethingsinwhich you have failed of holy practice, loathsome, grievous, andhumbling toyou?Has it such influence inyourmindas to renderyourpast sinful practices hateful in your eyes, and has it led you tomournbeforeGod for them?And does it render those things in your conductthat, since your supposed conversion, have been contrary to Christianpractice,odiousinyoureyes?Andisitthegreatburdenofyourlife,thatyourpracticeisnobetter?Isitreallygrievoustoyou,thatyouhavefallen,ordo fall intosin?andareyouready,after theexampleofholyJob, toabhor yourself for it, and repent in dust and ashes? and, like Paul, tolament your wretchedness, and pray to be delivered from sin, as youwouldfromabodyofdeath?

Second,doyoucarryaboutwithyou,habitually,adreadofsin?Doyounotonlymourn,andhumbleyourselfforsinsthatarepast,buthaveyouadreadof sin for the future?Anddoyoudread itbecause in itself it isevil,andsohurtfultoyourownsoul,andoffensivetoGod?Doyoudreaditasaterribleenemythatyouhaveoftensufferedby,andfeelthatithasbeen a grievous thing to you heretofore? And do you dread it assomethingthathashurt,andwounded,andstungyou,sothatyouwouldsee itnomore?Doyoustandonyourwatchagainst it,asamanwouldkeepwatch against something that hedreads,with such adread as ledJosephtosay,"HowcanIdothisgreatwickedness,andsinagainstGod?"(Gen.39:9.)

Third,areyousensibleofthebeautyandpleasantnessofthewaysofholy

practice?Doyouseethebeautyofholiness,andthelovelinessofthewaysof God and Christ? It is said in the text that "charity rejoiceth in thetruth;"anditisgivenasthecharacterofthetrulygodly,that"herejoicethandworkethrighteousness,"whichisthesameassayingthat"herejoicestoworkrighteousness."AndhowoftendoesthePsalmistspeakofthelawofGodasbeinghisdelight,andofhislovetothedivinecommandments!

Fourth,doyoufindthatyoudoparticularlyesteemanddelightinthosepracticesthatmay,bywayofeminence,becalledChristianpractices,indistinction frommereworldlymorality?AndbyChristian practices aremeant such as are implied in ameek, humble, prayerful, self-denying,self-renouncing,heavenlywalkandbehavior.Someof theheathenhavebeeneminentformanyofthemoralvirtues,andwroteexcellentlyaboutthem,as, forexample,of justice,andgenerosity,andfortitude,etc.;buttheywere far from a Christian poverty of spirit and lowliness ofmind.They sought their own glory, and gloried exceedingly in their outwardvirtues, and seemed to know nothing of such a walk as the gospelcommands, a walk of self-emptiness, and poverty of spirit, and self-distrust,andself-renunciation,andprayerfulrelianceonGod.Theywerestrangers to meekness, and did not allow, or even dream, that theforgiveness and love of enemieswas a virtue. Such virtues as these arepeculiarly Christian virtues, and Christian by way of distinction andeminence,andoftheseitis,thatIask,ifyouholdtheminspecialesteem,foryourSavior'ssake,andbecausetheyarefraughtwithhisspirit?Ifyouare essentially distinguished and different in your spirit from themeremoralist, or the heathen sage or philosopher, you will have a spirit ofspecialesteemforanddelightinthosevirtuesthatdoespeciallybelongtothegospel.

Fifth,doyouhungerandthirstafteraholypractice?Doyoulongtoliveaholylife,tobeconformedtoGod,tohaveyourconduct,daybyday,betterregulated, and more spiritual, more to God's glory, and more such asbecomethaChristian?Isthiswhatyoulove,andprayfor,andlongfor,andlivefor?ThisismentionedbyChrist,asbelongingtothecharacteroftrueChristians, that they "hunger and thirst after righteousness."Doesthistraitbelongtoyou?

Sixth,doyoumakeabusinessofendeavoring to liveholily,andasGod

would have you, in all respects?Not only can you be said to endeavorafterholiness,butdoyoumakeabusinessofendeavoringafterit?Isitamatter that lies with weight upon your mind? A true and faithfulChristiandoesnotmakeholylivingamereincidentalthing,butitishisgreatconcern.Asthebusinessofthesoldieristofight,sothebusinessofthe Christian is to be like Christ, to be holy as he is holy. Christianpractice isthegreatworkthatheisengagedin, justastheracewasthegreatworkoftheracers.Isthissowithyou?Andisityourgreataimandlove to keep all God's commandments, and so far as known to neglectnone? "Then," says thePsalmist, "I shall not be ashamed,when I haverespectuntoallthycommandments."Isthisyourserious,constant,andprayerfulaim, thatyoumaybe faithful ineveryknownduty?Andoncemore,

Seventh,doyougreatlydesire thatyoumayknowall that isyourduty?Anddoyoudesiretoknowitthatyoumaydoit?WiththepatriarchJob,canyou,anddoyou,praytotheAlmighty,"ThatwhichIseenot, teachthoume,"adding,asheadded,tothegreatSearcherofhearts,"IfIhavedoneiniquity,Iwilldonomore"?

Ifyoucanhonestlymeetthesetests,thenyouhavetheevidencethatyourgraceisofthekindthattendstoholypractice,andtogrowthinit.Andthoughyoumay fall, throughGod'smercyyou shall riseagain.He thathath begun a good work in you will carry it on until the day of JesusChrist.Thoughyoumaybeat times faint, yet, ifpursuing, you shallbeborne on from strength to strength, and kept by the power of Godthroughfaithuntosalvation.

CharityWillingtoUndergoAllSufferingsforChrist.

1Corinthians13:7,"Charity...bearethallthings."

HAVING in the previous verses declared those fruits of charity thatconsist in doing, the apostle now proceeds to speak of those that havereference tosuffering;andherehedeclares thatcharity,or thespiritofChristianlove,tendstodisposemen,andmakethemwilling,toundergoallsufferingsforChrist'ssake,andinthewayofduty.ThisIsupposetobe the meaning of the expression, "beareth all things." Some, I know,wouldunderstand thesewordsas referringonly to themeekbearingofinjuriesfromourfellowmen.Butitseemstomethattheyarerathertobeunderstoodinthesenseheregiven,ofsufferinginthecauseofChristandreligion;andthatforthefollowingreasons:

First, as to bearing injuries frommen, that the apostle hadmentionedbefore,insayingthat"charitysufferethlong,"andagain,indeclaringthatit"isnoteasilyprovoked,"orthatittendstotheresistingofthepassionofanger; and, therefore, there isnoneed to suppose thathewouldusesuchtautologyasagaintomentionthesamethingathirdtime.

Second, the apostle seems evidently to have done with the fruits ofcharityofamoreactivenature,andtohavesummedthemallupintheexpressionofthepreviousverse,"rejoicethnot ininiquity,butrejoicethin the truth." He had been rehearsing over the various points of goodconducttowardourneighborwhichcharitytendsto,andhavingsummedup these in the above expression, he now seems to proceed to traits ofanother nature, and not to be repeating the same things over in otherwords.

Third, it isa frequent thing for theapostlePaul tomentionsuffering inthe cause of Christ as a fruit of Christian love; and therefore it is notprobablethathewouldomitsogreatafruitofloveinthisplace,whereheisprofessedlyreckoningupalltheimportantfruitsofloveorcharity.Itiscommon for the apostle elsewhere tomention suffering in the cause ofreligionasafruitofloveorcharity.Sohedoesin2Cor.5:14,where,afterspeakingofwhathehadundergoneinthecauseofChrist,onaccountofwhich others were ready to say he was beside himself, he gives as thereason of it, that the love of Christ constrained him. And so, again, inRom. 5:3-5 , he gives it as a reason why he was willing to glory intribulations,thattheloveofGodwasshedabroadinhisheartbytheHolyGhost.Andstillagain,hedeclares,thatneithertribulation,nordistress,

norpersecution,norfamine,nornakedness,norperil,norsword,shouldbeabletoseparatehimfromtheloveofChrist(Rom.8:35).Now,sincesufferinginthecauseofChristissogreatafruitofcharity,andsooftenspokenofelsewherebytheapostle, it isnot likelythathewouldomit ithere,whereheisprofessedlyspeakingofthevariousfruitsofcharity.

Fourth, the following words, "believeth all things, hopeth all things,endurethallthings,"allshowthattheapostlehasdonewiththosefruitsofcharitythathavechiefreferencetoourfellowmen,asmaybemanifesthereafter, when these expressions may be more fully considered. Thedoctrine,then,thatIwoulddrawfromthetext,is,

THAT CHARITY, OR A TRULY CHRISTIAN SPIRIT,WILLMAKEUSWILLING,FORCHRIST'SSAKE,TOUNDERGOALLSUFFERINGSTOWHICHWEMAYBEEXPOSEDINTHEWAYONDUTY.

And in clearing this doctrine, Iwould, first, briefly explain it, and thengivesomereasonorproofofitstruth.

I.Iwouldexplainthedoctrine.—And,insodoing,Iremark,

1. That it implies that those that have the true spirit of charity orChristianlove,arewillingnotonlytodo,butalsotosuffer,forChrist.—Hypocrites may, and oftentimes do, make a great show of religion inprofession,andinwordsthatcostnothing,andinactionsthatinvolvenogreatdifficultyorsuffering.Buttheyhavenotasufferingspirit,oraspiritthat inclines them willingly to suffer for Christ's sake. When theyundertookinreligion, itwasnotwithanyviewtosuffering,orwithanydesign or expectation of being injured by it in their temporal interests.They closed with Christ, so far as they did, only to serve a turn forthemselves.Allthattheydoinreligiousthingsisfromaselfishspirit,andcommonly verymuch for their interest, as itwaswith the Pharisees ofold; and therefore they are far from the spirit that is willing to meetsufferingeitherintheirpersonsortheirinterests.ButthosethataretrulyChristianshaveaspirittosufferforChrist;andtheyarewillingtofollowhimonthatconditionwhichhehimselfhasgiven:"Whosoeverdothnotbearhiscross,andcomeafterme,cannotbemydisciple"(Luke14:27).AndnotonlyaretheywillingtosufferforChrist,but,

2.It isalsoimpliedinourdoctrine,thattheyhavethespirittoundergoallthesufferingstowhichtheirdutytoChristmayexposethem.—Andhere,

First,theyarewillingtoundergoallsufferings,ofallkinds,thatareintheway of duty. They have the spirit of willingness to suffer in their goodname;forChrist'ssaketosufferreproachandcontempt;andtopreferthehonor of Christ before their own. With the apostle they can say,"ThereforeItakepleasureininfirmities,inreproaches,innecessities,inpersecutions,indistresses,forChrist'ssake"(2Cor.12:10).Theyhaveaspirit to suffer thehatred and ill-will ofmen, aswas foretold byChristwhenhe said, "Ye shall be hated of allmen formyname's sake" (Mat.10:22).Theyhaveaspirittosufferlossesintheiroutwardpossessions;assays the apostle, "Yea doubtless, and I count all things but loss for theexcellency of the knowledge of Christ JesusmyLord: forwhom I havesuffered.thelossofallthings"(Phil3:8).TheyhavetheSpirittosufferintheireaseandcomfort,andtoendurehardshipsandfatigues: likePaul,to approve themselves faithful, "in much patience, in afflictions, innecessities, in distresses, in stripes, in imprisonments, in tumults, inlabours,inwatchings,infastings"(2Cor.6:4,5).Theyhavethespirittosuffer pain of body, like those who were tortured, not acceptingdeliverance; and thosewhohad trial of cruelmockings and scourgings,andofbondsandimprisonment(Heb.11:35,36).Theyhaveaspirittosufferevendeathitself."Hethatfindethhislifeshallloseit;andhethatlosethhislifeformysakeshallfindit"(Mat.10:39).These,andallotherconceivable sufferings in kind they are willing to undergo for Christ'ssake,andinthewayofduty.Andso,

Second,theyarewillingtoundergoallsufferings,ofalldegrees,thatareinthewayofduty.Theyarelikepuregold,thatwillbearthetrialofthehottestfurnace.Theyhavethehearttoforsakeall,andfollowChrist,andcomparativelyto"hate"even"fatherandmother,andwife,andchildren,andbrethren,andsisters,yea,andtheirownlifealso," forChrist'ssake(Luke 14:26 ). They have the spirit to suffer the greatest degrees ofreproach and contempt; and to have trial not only ofmockings, but ofcruelmockings;andtobearnotonlyloss,butthelossofallthings.Theyhave the spirit to sufferdeath; andnotonly so,but themost cruel and

tormenting forms of death, such as "to be stoned, to be sawn asunder,andtobeslainwiththesword,andtowanderaboutinsheep-skinsandgoat-skins, being destitute, afflicted, tormented" (Heb. 11:37 ). Thefiercestandmostcruelsufferings indegree, theyarewilling toundergoforChrist.Iproceed,

II.Togivesomereasonorproofofthedoctrine.—Andthatitisso,thattheywhohaveatrulygraciousspiritarewillingtoundergoallsufferingsthattheymaybeexposedtointhewayoftheirduty,willappearfromthefollowingconsiderations:—

1.Ifwehavenotsuchaspirit,itisanevidencethatwehavenevergivenourselves unreseveredly to Christ. — It is necessary to our beingChristians, or followers of Christ, thatwe should give ourselves to himunreservedly, to be his wholly, and his only, and his forever. Andtherefore the believer's closing with Christ is often, in the Scriptures,compared to the act of a bride in giving herself in marriage to herhusband;aswhenGodsaystohispeople,"Iwillbetroththeeuntomeforever;yea,Iwillbetroththeeuntomeinrighteousness,andinjudgment,and in loving-kindness, and inmercies" (Hos. 2:19 ). But a woman, inmarriage, gives herself to her husband to be his, and his only. Truebelievers are not their own, for they are boughtwith a price, and theyconsenttothefullrightthatChristhasinthem,andrecognizeitbytheirown act, giving themselves to him as a voluntary and living sacrifice,whollydevotedtohim.ButtheythathavenotaspirittosufferallthingsforChrist,showthattheydonotgivethemselveswhollytohim,becausetheymakeareserveofsuchcasesofsufferingas theyarenotwilling tobearforhissake.InthosecasestheydesiretobeexcusedfrombeingforChristandhisglory,andchooseratherthathiscauseshouldbesetasidefortheirowneaseorinterest,andindeedshouldentirelygivewayforit.Butmaking such reserves of cases of suffering is certainly inconsistentwithtrulydevotingthemselvestoGod.ItisratherbeinglikeAnaniasandSapphira, who gave but part, and kept back part of that which theyprofessedtogivetotheLord.TogiveourselveswhollytoChrist impliesthe sacrificing of our own temporal interestwholly to him.But he thatwholly sacrifices his temporal interest to Christ, is ready to suffer allthingsinhisworldlyinterestsforhim.IfGodbetrulyloved,heislovedas

God;andtolovehimasGod,istolovehimasthesupremegood.ButhethatlovesGodasthesupremegood,isreadytomakeallothergoodgiveplacetothat;or,whichisthesamething,heiswillingtosufferallforthesakeofthisgood.

2.They thatare trulyChristians,so fearGod, thathisdispleasure is farmoreterriblethanallearthlyafflictionsandsufferings.—WhenChrististelling his disciples what sufferings they should be exposed to for hissake,hesaystothem,"Benotafraidofthemthatkillthebody,andafterthathavenomorethattheycando;butIwillforewarnyouwhomyeshallfear:Fearhim,whichafterhehathkilled,hathpower to cast intohell;yea,Isayuntoyou,fearhim"(Luke12:4,5).Andso,again,itissaidbytheprophet,"SanctifytheLordofhostshimself;andlethimbeyourfear,andlethimbeyourdread"(Isa.8:13).NowtheythataretrulyChristiansseeandknowhimwhoissogreatanddreadfulaGod,andtheyknowthathis displeasure and wrath are far more dreadful than all the temporalsufferings that canbe in thewayof theirduty, andmoredreadful thanthewrathandcrueltyofmen,ortheworsttormentsthattheycaninflict.Andthereforetheyhaveaspirittosufferallthatcanbeinflicted,ratherthanforsakeGod,andsinagainsthimwhocaninflictuponthemeternalwrath.

3. They that are truly Christians, have that faithwhereby they see thatwhichismorethansufficienttomakeupforthegreatestsufferingstheycanendureinthecauseofChrist.—TheyseethatexcellencyinGodandChrist,whomtheyhavechosenfortheirportion,whichfaroutweighsallpossiblesufferings.Andtheysee,too,thatglorywhichGodhaspromisedto them that suffer for his sake— that farmore exceeding and eternalweightofglorywhichtheirsufferingsforChrist'ssakeworkoutforthem,andincomparisonwithwhich, theheaviestsorrowsandmostenduringtrialsarebut"lightaffliction,whichisbutforamoment"(2Cor.4:17).Moses' faith is given as a reasonwhyhewaswilling to suffer afflictionwiththepeopleofGod,andtoendurereproachforChrist'ssake,because,intheexerciseofthatfaith,hesawsomethingbetterthanthethroneandrichesofEgyptlaidupforhiminheaven(Heb.11:24-26).

4. If we are not willing to close with religion, notwithstanding all thedifficultiesattendingit,weshallbeoverwhelmedwithshameatlast.—So

Christexpresslyteachesus.Hislanguageis,"Forwhichofyou,intendingtobuildatower,sittethnotdownfirstandcounteththecost,whetherhehavesufficient to finish it? lesthaply,afterhehath laid the foundation,andisnotabletofinish it,all thatbehold itbegintomockhim,saying,Thismanbegantobuild,andwasnotabletofinish.Orwhatking,goingtomakewaragainstanotherking,sittethnotdownfirst,andconsulteth,whetherhebeablewith ten thousand tomeethim that comethagainsthimwithtwentythousand?Orelse,whiletheotherisyetagreatwayoff,hesendethanambassage,anddesirethconditionsofpeace.Solikewise,whosoeverhebeofyouthatforsakethnotallthathehath,hecannotbemydisciple"(Luke14:28-33).Thesufferings thatare in thewayofourduty,areamongthedifficultiesthatattendreligion.Theyarepartofthecostofbeingreligious.He,therefore,thatisnotwillingtomeetthiscost,nevercomplieswiththetermsofreligion.Heislikethemanthatwisheshishousewasbuilt,butisnotwillingtomeetthecostofbuildingit;andso,ineffect,refusestobuildit.Hethatdoesnotreceivethegospelwithallitsdifficulties,doesnotreceiveitasitisproposedtohim.Hethatdoesnot receive Christ with his cross as well as his crown, does not trulyreceivehimatall.ItistruethatChristinvitesustocometohimtofindrest,andtobuywineandmilk:butthenhealso invitesustocomeandtakeupthecross,andthatdaily,thatwemayfollowhim;andifwecomeonly to accept the former, we do not in truth accept the offer of thegospel, for both go together, the rest and the yoke, the cross and thecrown: and it will signify nothing, that, in accepting only the one, weacceptwhatGodneveroffered.tous.Theythatreceiveonlytheeasypartof Christianity, and not the difficult, at best are but almost Christians;while they that are wholly Christians receive the whole of Christianity,andthusshallbeacceptedandhonored,andnotcastoutwithshame,atthelastday.

5.Withoutthisspiritwhichthetextimplies,wecannotbesaidtoforsakeallforChrist.—Iftherebeanyonekindordegreeoftemporalsufferingthatwehavenota spirit toundergo forChrist, then there is somethingthatwedonotforsakeforhim.Forexample,ifwearenotwillingtosufferreproachforChrist,thenwearenotwillingtoforsakehonorforhim.Andso if we are notwilling to suffer poverty, pain, and death for his sake,then we are not willing to forsake wealth, ease, and life for him. But

Christ isabundant inteachingus, thatwemustbewillingtoforsakeallthat we have for him, if duty requires it, or we cannot be his disciples(Luke14:26,etc.)

6.WithoutthisspiritwecannotbesaidtodenyourselvesinthesenseinwhichtheScripturesrequireustodoit.—TheScripturesteachus,thatitis absolutely necessary to deny ourselves in order to our being thedisciples ofChrist. "Then said Jesus untohis disciples, If anymanwillcome afterme, let himdenyhimself, and take uphis cross, and followme;forwhosoeverwillsavehislifeshallloseit;andwhosoeverwilllosehislifeformysake,shallfindit"(Mat.16:24,25).Theseexpressions,ashereused,signifyasmuchasaman'srenouncinghimself.Andthemanwhoactsaccordingtotheminhispractice, livesasthoughhedisownedhimselfforChrist.Heputshimselftodifficultyorsuffering,asthoughhedid not own himself. As the children of Levi were said not to know oracknowledgetheirownrelativesandfriends,whentheyputthemtotheswordfortheirsininmakingthegoldencalf,soChristiansaresaidnottoacknowledge, but to deny themselves, when they crucify the flesh, andundergo great sufferings for Christ, as though they had no mercy onthemselves.ThosethatwilldocontrarytothewillofChristandhisglory,for the sake of avoiding suffering, deny Christ instead of denyingthemselves.ThosethatdarenotconfessChristbeforepersecutors,doinfactdenyhimbeforemen,andareof thenumberofwhomChrist says,thathewilldenythembeforehisFatherinheaven(Mat.10:33);andastowhomtheapostlesays,"Ifwesuffer,weshallalsoreignwithhim;ifwedenyhim,healsowilldenyus"(2Tim.2:12).

7. It is the character of all the true followers ofChrist, that they followhiminallthings.—"Thesearethey,"saysthebeloveddisciple,alludingtothoseaboutthethroneofGod—"thesearetheywhichfollowtheLambwhithersoever he goeth" (Rev. 14:4 ). Those that are willing to followChristonlyinprosperity,andnotinadversity,oronlyinsomesufferings,andnot inall,cannotbesaidtofollowhimwhithersoeverhegoeth.Weread of one who said to Christ, while he was on earth, "Master, I willfollowtheewhithersoeverthougoest;"andthatChristsaidtohim,"Thefoxeshaveholes,andthebirdsoftheairhavenests,buttheSonofmanhathnotwheretolayhishead"(Mat.8:19,20).Andbythishesignified

tohim,thatifhewouldfollowhimwhereverhewent,hemustfollowhimthroughgreatdifficultiesand sufferings.They thatare true followersofChrist, are of the same spirit toward Christ that Ittai the Gittitemanifested towardDavid, innotonlyclinging tohim inprosperity,butalso in his adversity, even when David would have excused him fromgoing with him.He said, "As the Lord liveth, and asmy lord the kingliveth,surelyinwhatplacemylordthekingshallbe,whetherindeathorlife,eventherealsowillthyservantbe"(2Sam.15:21).OfsuchaspiritaretrueChristianstowardChrist,thespiritualDavid.

8.ItisthecharacteroftrueChristians,thattheyovercometheworld.—"WhatsoeverisbornofGodovercomeththeworld"(1John5:4).Buttoovercome the world, implies that we overcome alike its flatteries andfrowns,itssufferingsanddifficulties.Thesearetheweaponsoftheworld,bywhichitseekstoconquerus;andiftherebeanyofthesethatwehavenot a spirit to encounter for Christ's sake, then by such weapons theworldwillhaveusinsubjection,andgainthevictoryoverus.ButChristgives his servants the victory over the world in all its forms. They areconquerors, and more than conquerors, through him that hath lovedthem.Oncemore,

9. The sufferings in the way of duty are often, in the Bible, calledtemptations or trials, because by them God tries the sincerity of ourcharacter as Christians. — By placing such sufferings in our way, Godtries whether we have a spirit to undergo suffering, and so tries oursincerityby suffering, as gold is triedby the fire, to knowwhether it ispuregoldornot.Andasbythefirethepuregoldmaybeknownfromallbasermetals,and fromall imitationsof it; so,byobservingwhetherweare willing to undergo trials and sufferings for Christ's sake, God seeswhetherweareindeedhispeople,orwhetherwearereadytoforsakehimandhisservicewhenanydifficultyordangerisintheway.Itseemstobewith this view that the apostle Peter says to those to whom he wrote,"Though now for a season, if need be, ye are in heaviness throughmanifold temptations; that the trial of your faith, being much morepreciousthanofgoldthatperisheth,thoughitbetriedwithfire,mightbefounduntopraise,andhonor,andglory,attheappearingofJesusChrist"(1Pet.1:6,7).Andagain,"Beloved,thinkitnotstrangeconcerningthe

fiery trial which is to try you, as though some strange thing happeneduntoyou;butrejoice,inasmuchasyearepartakersofChrist'ssufferings,thatwhenhisgloryshallberevealed,yemaybegladalsowithexceedingjoy"(1Pet.4:12,13).AndsoGodbyhisprophetdeclares,"Iwillbringthe thirdpart through the fire,andwill refine themas silver is refined,andwilltrythemasgoldistried:theyshallcallonmyname,andIwillhearthem;Iwillsay,Itismypeople;andtheyshallsay,TheLordismyGod"(Zec.13:9).

Intheapplicationofthissubject,letit

1. Lead those who think themselves Christians to examine themselves,whetherornotheyhavethespirittoundergoallsufferingsforChrist.—Itbecomesallpersonsverystrictlytoexaminethemselves,whethertheyareofasufferingspiritornot,seeingsuchgreatimportanceisattachedtosuch a spirit in the Scriptures. Though you never have had the trial ofhavingsuchgreatandextremesufferingslaidinthewayofyourduty,asmanyothershavehad,yetyouhavehadenough, in thecourseofGod'sprovidence, to show what your spirit is, and whether you are of adisposition to suffer, and to renounceyourowncomfort, andease, andinterest,ratherthanforsakeChrist.ItisGod'smannerinhisprovidence,commonly,toexerciseallprofessorsofreligion,andespeciallythosethatmayliveintimesoftrial,withtrialsofthissort,bylayingsuchdifficultiesintheirwayasshallmakemanifestwhattheirspiritis,andwhetheritbeaspiritofself-renunciationornot.ItisoftenthecasewithChristianswhoare exposed to persecutions, that if they will cleave to Christ, and befaithful to him, theymust suffer in their good name, and in losing thegoodwill of others, or in their outward ease and convenience, beingexposedtomanytroubles;orintheirestates,beingbroughtintodifficultyas to their business; or must do many things that they are exceedingaverseto,andthatareevendreadfultothem.Haveyou,whenyouhavehad such trials, found in yourself a spirit to bear all things that comeuponyou, rather than inanythingbeunfaithful to yourgreatLordandRedeemer? And you have the more need to examine yourselves withrespect to thispoint, foryouknownotbut thatbeforeyoudieyoumayhavesuch trialofpersecutionsasotherChristianshavehad.Every trueChristian has the spirit of a martyr. And if you have not the suffering

spiritinthelessertrialsorsufferingsthatGodmayhavesentuponyou,howwillitbeifheshouldexposeyoutobitterpersecutions,suchasthesaintsofoldsometimeswerecalledtoendure?Ifyoucannotbeartrialsinlittle things,howcanyoupossess thatcharitywhichbearethall things?Astheprophetsaysinanothercase,"Ifthouhastrunwiththefootmen,and theyhavewearied thee, thenhowcanst thou contendwithhorses?And if in the land of peace, wherein thou trustedst, theywearied thee,then how wilt thou do in the swelling of Jordan?" (Jer. 12:5 ). Oursubject,

2.Exhortsallprofessorsofreligiontocherishareadyspirit,forChrist'ssake,toundergoallsufferingsthatmaybeinthewayofduty.Andhereconsider,

First,howhappy thosepersonsare represented in theScriptures tobe,whohavea spirit to suffer,anddoactually suffer, forChrist. "Blessed,"says Christ, "are theywhich are persecuted for righteousness' sake: fortheirs is the kingdom of heaven. Blessed are ye,whenmen shall revileyou, and persecute you, and shall say all manner of evil against youfalsely for my sake. Rejoice, and be exceeding glad; for great is yourrewardinheaven"(Mat.5:10-12).Andagain,"Blessedareyethathungernow: for ye shall be filled. Blessed are ye that weep now: for ye shalllaugh. Blessed are ye when men shall hate you, and when they shallseparate you from their company, and shall reproach you, and cast outyournameasevil,fortheSonofman'ssake.Rejoiceyeinthatday,andleap for joy; for your reward is great in heaven" (Luke 6:21-23 ). Andagain,"Untoyouitisgiven,inthebehalfofChrist,notonlytobelieveonhim,butalso tosuffer forhissake" (Phil. 1:29).Andagain, "Blessed isthemanthatendurethtemptation:forwhenheistried,heshallreceivethecrownoflife,whichtheLordhathpromised.tothemthatlovehim"(Jam. 1:12 ). And again, "But and if ye suffer for righteousness' sake,happy are ye" (1 Pet. 3:14 ). And the New Testament is full of similarexpressions, all of whichmay encourage us in the way of suffering forChrist.Andconsider,also,

Second,whatgloriousrewardsGodhaspromisedhereaftertobestowonthosethatdowillinglysufferforChrist.Itissaidthattheyshallreceivea"crown of life;" andChrist promises, that those that forsake houses, or

brethren,orsisters,orfather,ormother,orwife,orchildren,orlands,forhis name's sake, shall receive an hundred-fold, and shall inheriteverlastinglife(Mat.19:29).Andagainwearetold,ofthosewhosufferforChrist'ssake,thattheyshallbecountedworthyofthekingdomofGod(2The.1:5);andagain, that it isa faithfulsaying, that ifwesufferwithChrist,weshallalsoreignwithhim(2Tim.2:11,12);andstillagain,thatifwesufferwithhim,weshallalsobeglorifiedtogetherwithhim(Rom.8:17).Andwehavealsothemostgloriouspromisesmadetothosethatovercome, and gain the victory over the world — "To him thatovercometh,"saysChrist,"willIgivetoeatofthetreeoflife,whichisinthemidstoftheparadiseofGod,"and"heshallnotbehurtoftheseconddeath;"and"tohimwillIgivetoeatofthehiddenmanna;"and"tohimwillIgivepoweroverthenations;"and"Iwillgivehimthemorningstar;"and"heshallbeclothedinwhiteraiment;andIwillnotblotouthisnameoutofthebookoflife,butIwillconfesshisnamebeforemyFather,andbeforehisangels;"and"himwillImakeapillarinthetempleofmyGod,andheshallgonomoreout;andIwillwriteuponhimmynewname;"and"tohimthatovercomethwillIgranttositwithmeinmythrone,evenasIalsoovercame,andamsetdownwithmyFatherinhisthrone"(Rev.2:7 , 11 , 17 , 26 , 27 , 28 ; 3:5 , 12 , 21 ). Surely promises so rich andabundantas these, shouldmakeuswilling toundergoall sufferings forthe sake of Christ, whowill so gloriously reward us for them all. Oncemore,consider,

Third, how the Scriptures abound with blessed examples of those thathave suffered for Christ's sake. The Psalmist, speaking of the reproachandblasphemyhehadsuffered from theenemyandavenger, says, "Allthis is come upon us; yet have we not forgotten thee, neither have wedealt falsely in thy covenant" (Psa. 44:17 , 18 ); and again, "The proudhavehadmegreatly inderision;yethave Inotdeclined fromthy law…Manyaremypersecutorsandmineenemies;yetdoInotdeclinefromthytestimonies…Princeshavepersecutedmewithoutacause;butmyheartstandeth inaweof thyword" (Psa. 119:51 , 157 , 161 ).And theprophetJeremiahspakeboldlyforGod,thoughhewasthreatenedwithdeathforsodoing(Jer.26:11,15).AndShadrach,Meshach,andAbednegorefusedtobowdownandworshipthegoldenimagethatthekingofBabylonhadsetup,thoughtheyknewtheywouldbecastintothefieryfurnace(Dan.3

); and Daniel himself would still faithfully pray to his God, though heexpected for it tobeshutup in thedenof lions (Dan.6 ).But the timewould failmeto tellofapostles,andprophets,andmartyrs,andsaints,and of Christ himself,whowere faithful alike through good report andevilreport,andinsufferingsandtrials,andwhocountednottheir livesdear,sothattheymightbefaithfultotheend."Wherefore,seeingwealsoarecompassedaboutwithsogreatacloudofwitnesses, letus layasideeveryweight, and the sinwhich doth so easily beset us, and let us runwithpatiencetheracethatissetbeforeus,lookinguntoJesus,theauthorand finisher of our faith; who, for the joy that was set before him,enduredthecross,despisingtheshame,andissetdownattherighthandofthethroneofGod"(Heb.12:1 ,2). "Fearnoneof those thingswhichthoushaltsuffer.Bethoufaithfuluntodeath,andIwillgivetheeacrownoflife.

AlltheChristianGracesConnectedandMutuallyDependent.

1Corinthians13:7,"Charity...believethallthings,hopethallthings."

IN these words, the apostle is commonly understood to mean, thatcharitydisposesustobelievethebest,andhopethebestconcerningourneighbors,inallcases.Butitappearstomethatthisisnothismeaninginthisplace;butratherthatheintendstosay,thatcharityisagracewhichcherishesandpromotestheexerciseofallothergraces,as,particularly,ofthe graces of faith and hope. Mentioning the graces of believing andhoping,oroffaithandhope,theapostlehereshowshowtheexerciseoftheseispromotedbycharity.Myreasonsforunderstandingtheapostleinthissense,arethefollowing:—

First,hehadjustbeforementionedthatfruitofcharitywherebyitleadsustothinkthebestofourneighbors,insayingthatit"thinkethnoevil;"and we have no reason to think he would repeat the same thing overagaininthesewords.

Second,itseemsplainthattheapostlehadfinishedspeakingofthefruitsof charity toward our neighbors, when he summed them all up, as wehaveseen,insaying,thatit"rejoicethnotininiquity,butrejoicethinthetruth;"thatis,thatittendstopreventallevilbehavior,andtopromoteallgoodbehavior.So that in this versewemight expecthim toproceed tomentionsomefruitsofcharityofanotherkind,such,forexample,asitstendency topromote thegracesof faithandhope,whicharesuchgreatgracesofthegospel.

Third, we find that the apostle does, in this chapter, more than oncemention the threegracesof faith,hope, and charity, together.And it isbutreasonabletosuppose,thateachtimehedoesso,hemeansthesamethree graces. In the last verse of the chapter, we find these threementionedandcomparedtogether;andthere,by"faith"and"hope,"theapostleplainlydoesnotmeanbelievingorhopingthebestrespectingourneighbors,buthedoesintendthosegreatgracesofthegospelthathave

GodandChristfortheirmainandimmediateobject.Andsowhen,inthisplace, he mentions the same three graces as in the last verse of thechapter,whyshouldwenotbelievethathemeansthesamethreethingsintheformerplaceasinthelatter,sinceitisinthesamechapter,andthesamediscourse,andinthecourseofthesameargument?Andagain,

Fourth, this view is agreeable to the drift and aim of the apostlethroughout the chapter, which is to show the relation of charity to theothergraces,andparticularlytofaithandhope.Thisiswhattheapostleisaiming at in all that he says: and therefore, when he comes to theconclusionof thematter in the last verse, and says that, of faith,hope,andcharity,thelastisthegreatest,heseemstohavereferencetowhathehad said in thewords of the text, viz. that charity "believeth all things,andhopethallthings,"meaningthatcharityisgreaterthantheothertwo,as ithas themosteffectual influence inproducing them,and is thatbywhichtheyarecherishedandpromotedinthesoul.

Forthesereasons,thedoctrineIwoulddrawfromthetext,isthis:

THAT THE GRACES OF CHRISTIANITY ARE ALL CONNECTEDTOGETHER,ANDMUTUALLYDEPENDENTONEACHOTHER.

Thatis,theyarealllinkedtogether,andunitedonetoanotherandwithinanother, as the links of a chain are; and one does, as itwere, hang onanother, fromone endof the chain to the other, so that, if one link bebroken, all fall to the ground, and thewhole ceases to be of any effect.And in unfolding this thought, I would, first, briefly explain how thegracesofChristianityareallconnected,andthengivesomereasonswhytheyareso.AndIwould,

I. Briefly explain the manner in which the graces of Christianity areconnected.—Andthismaybeshowninthreethings.

1.AllthegracesofChristianityalwaysgotogether.—Theysogotogether,thatwhere there isone, thereareall, andwhereone iswanting,all arewanting.Wherethereisfaith,therearelove,andhope,andhumility;andwherethereislove,thereisalsotrust;andwherethereisaholytrustinGod,thereislovetoGod;andwherethereisagracioushope,therealsois

aholy fear ofGod. "TheLord takethpleasure in them that fear him inthosethathopeinhismercy"(Psa.147:11).Wherethereis lovetoGod,there is a gracious love toman; andwhere there is a Christian love toman, there is love toGod.Hencewe find that the apostle John at onetimegiveslovetothebrethrenasasignoflovetoGod,saying,"Ifamansay,I loveGod,andhatethhisbrother,he isa liar"(1John4:20);andthen,again,speaksoflovetoGodasasignoflovetothebrethren,saying,"BythisweknowthatwelovethechildrenofGod,whenweloveGodandkeephiscommandments"(1John5:2).Itisalso,true,

2.That thegracesofChristianitydependupononeanother.—There isnotonlyaconnection,wherebytheyarealwaysjoinedtogether,butthereisalsoamutualdependencebetweenthem,sothatonecannotbewithouttheothers.Todenyone,would ineffectbe todenyanother,andsoall;justastodenythecausewouldbetodenytheeffect,ortodenytheeffectwould be to deny the cause. Faith promotes love, and love is themosteffectual ingredient in a living faith. Love is dependent on faith; for abeingcannotbetruly loved,andespecially lovedaboveallotherbeings,whoisnotlookeduponasarealbeing.Andthenlove,again,enlargesandpromotesfaith,becausewearemoreapttobelieveandgivecreditto,andmoredisposedtotrustin,thosewelove,thaninthosewedonot.Sofaithbegets hope, for faith sees and trusts in God's sufficiency to bestowblessings,andinhisfaithfulnesstohispromises,thathewilldowhathehassaid.Allgracioushopeishoperestingonfaith;andhopeencouragesanddrawsforthactsoffaith.Andsolovetendstohope,forthespiritofloveisthespiritofachild,andthemoreanyonefeelsinhimselfthisspirittowardGod,themorenaturalitwillbetohimtolooktoGod,andgotoGodashisfather.Thischildlikespiritcastsoutthespiritofbondageandfear,andgivestheSpiritofadoption,whichisthespiritofconfidenceandhope. "Ye have not received the spirit of bondage again to fear; but yehavereceivedtheSpiritofadoption,wherebywecry,Abba,Father"(Rom8:15);andtheapostleJohntellsus"Thereisnofearinlove,butperfectlovecastethout fear" (1John4:18 ).And so, again, a trueandgenuinehopetendsgreatlytopromotelove.WhenaChristianhasmostofarighthopeofhisinterestinGod'sfavor,andinthoseeternalblessingsthatareits fruits, this tends to draw forth the exercise of love, and oftentimesdoes draw it forth; as says the apostle Paul, "Tribulation worketh

patience; and patience, experience; and experience, hope; and hopemaketh not ashamed: because the love of God is shed abroad in ourhearts"(Rom.5:3-5).

Faith, too,promoteshumility; for themoreentirelyanyonedependsonGod's sufficiency, the more will it tend to a low sense of his ownsufficiency.Andsohumilitytendstopromotefaith;forthemoreanyonehasanhumblesenseofhisowninsufficiency,themorewillhisheartbedisposedtotrustonlyonGod,andtodependentirelyonChrist.Solovepromotes humility; for the more the heart is ravished with God'sloveliness,themorewillitabhoritself,andabaseandhumbleitselfforitsown unloveliness and vileness. Humility promotes love; for the moreanyonehasanhumblesenseofhisownunworthiness, themorewillheadmireGod'sgoodnesstohim,andthemorewillhisheartbedrawnoutinlovetohimforhisgloriousgrace.Lovetendstorepentance;forhethattrulyrepentsofsin,repentsofitbecauseitiscommittedagainstabeingthatheloves.Andrepentancetendstohumility;fornoonecanbetrulysorryforsin,andself-condemnedinviewofit,withoutbeinghumbledinheart for it. So repentance, faith, and love, all tend to thankfulness.Hethat by faith trusts to Christ for salvation, will be thankful to him forsalvation.Hethat lovesGodwillbedisposedthankfullytoacknowledgehiskindness.AndhethatrepentsofhissinswillbedisposedheartilytothankGodfor thegracethat issufficient todeliverhimfromtheirguiltandpower.AtruelovetoGodtendstolovetomenwhobeartheimageofGod;andaspiritofloveandpeacetowardmencherishesaspiritoflovetoGod,aslovetotheimagecherisheslovetotheoriginal.Andsoitmightbe shown how all the graces depend one upon another, bymentioningmanyotherparticulars.Humilitycherishesallothergraces,andallothergracespromotehumility;andsofaithpromotesallothergraces,andallothergracescherishandpromotefaith.Andthelikeistrueofeveryoneofthegracesofthegospel.

3.ThedifferentgracesofChristianityare,insomerespects,impliedoneinanother.—Theyarenotonlymutuallyconnectedanddependent,andeach promotive of the others, but are in some respects implied in thenatureofeachother.Inrespecttoseveralofthem,it istrue,thatoneisessential to another, or belongs to its very essence. Thus, for example,

humilityisimpliedinthenatureofatruefaith,soastobeoftheessenceofit.Itisessentialtoatruefaith,thatitbeanhumblefaith;andessentialtoatruetrust,thatitbeanhumbletrust.Andsohumilitybelongstothenatureandessenceofmanyothertruegraces.ItisessentialtoChristianlove, that it be an humble love; to submission, that it be an humblesubmission; to repentance, that it be an humble repentance; tothankfulness,thatitbeanhumblethankfulness;andtoreverence,thatitbeanhumblereverence.

And so love is implied in a gracious faith. It is an ingredient in it, andbelongstoitsessence,andis,asitwere,theverysoulofit,oritsworking,operativenature.Astheworking,operativenatureofmanishissoul,sotheworkingandoperativenatureoffaithislove;fortheapostlePaultellsusthat"faithworkethbylove"(Gal.5:6);andtheapostleJamestellsus,thatfaith,withoutitsworkingnature,isdead,asthebodyiswithoutthespirit(Jam.2:26).Andsofaithis,insomerespects,impliedinlove;foritisessentialtoatrueChristianlove,thatitbeabelievinglove.Sosavingrepentanceandfaithareimpliedineachother.Theyarebothoneandthesameconversionof thesoul fromsintoGod,throughChrist.TheactofthesoulinturningfromsintoGodthroughChrist,asitrespectsthethingfromwhichtheturningis,viz.sin,iscalledrepentance;andasitrespectsthethingtowhich,andthemediationbywhichitturns,itiscalledfaith.Butitisthesamemotionofthesoul;justas,whenamanturns,orfleesfromdarknesstothelight,itisthesameactandmotion,thoughitmaybecalled. by different names, according as it respects the darkness fledfrom,orthelightfledto;intheonecase,beingcalledavoiding,orturningfrom,andintheother,receivingorembracing.

And so there is love implied in thankfulness. True thankfulness is nootherthantheexerciseoflovetoGodonoccasionofhisgoodnesstous.So there is love in a true and childlike fear ofGod; for a childlike feardiffers froma slavish, for a slavish fearhasno love in it.And all thesethree graces of love, humility, and repentance, are implied in graciouschildlike submission to the will of God. And so weanedness from theworld,andheavenly-mindedness,doconsistmainlyinthethreegracesoffaith,hope,andlove.AndsoaChristianlovetomanisakindofmediateorindirectlovetoChrist;andthatjusticeandtruthtowardsmen,thatare

trulyChristiangraces,haveloveinthemandessentialtothem.Loveandhumility, again, are the graceswherein consistsmeekness towardmen.AndsoitislovetoGod,andfaith,andhumility,thataretheingredientsofChristianpatienceandcontentmentwithourcondition,andwith theallotmentsofprovidencetowardus.ThusitappearsthatallthegracesofChristianity are concatenated and linked together, so as to bemutuallyconnectedandmutuallydependent.Iproceed,then,asproposed,

II.Togivesomereasonsoftheirbeingthusconnectedanddependent.—And,

1.Theyareallfromthesamesource.—AllthegracesofChristianityarefromthesameSpirit;assays theapostle, "Therearediversitiesofgifts,but the same Spirit;… diversities of operations, but it is the same Godwhichworkethallinall"(1Cor.12:4-6).ThegracesofChristianityareallfrom the same Spirit of Christ sent forth into the heart, and dwellingthereasaholy,andpowerful,anddivinenature;andthereforeallgracesare only the different ways of acting on the part of the same divinenature;astheremaybedifferentreflectionsofthelightofthen,andyetall inorigin the samekindof light,because it all comes from the samesourceorbodyoflight.GraceinthesoulistheHolySpiritactinginthesoul,andthuscommunicatinghisownholynature.Asitiswithwaterinthe fountain, so here it is all one and the same holy nature, onlydiversified by the variety of streams sent forth from it. These streamsmustallbeofthesamenature,seeingtheyallthuscomefromthesamesource;andthedifferenceofmanyofthem,wherebytheyhavedifferentnames, is chiefly relative, and more from reference to their variousobjects and modes of exercise, than from a real difference in theirabstractnature.So,also,

2.TheyareallcommunicatedinthesameworkoftheSpirit,namely,inconversion. — There is not one conversion of the soul to faith, andanotherconversiontolovetoGod,andanothertohumility,andanothertorepentance,andstillanother to love toman;butallareproducedbyone and the samework of the Spirit, and are the result of one and thesame conversion, or change of the heart. And this proves that all thegracesareunitedandlinkedtogether,asbeingcontainedinthatoneandthesamenewnaturethatisgivenusinregeneration.Itishereasitisin

thefirstgeneration—thatofthebody,inwhichtheseveralfacultiesarecommunicated in one and the same generation; the senses of seeing,hearing, feeling, tasting, and smelling, and so the powers of moving,breathing, etc., all being given at the same time, and all being but onehumannature,andonehumanlife, thoughdiversified in itsmodesandforms.ItisfurthertrueoftheChristiangraces,

3. That they all have the same root and foundation, namely, theknowledge of God's excellence. — The same sight or sense of God'sexcellencybegetsfaith,andlove,andrepentance,andalltheothergraces.Onesightof thisexcellencewillbegetall thesegraces,because it showsthegroundand reasonof allholydispositions, andof allholybehaviortowardGod.TheythattrulyknowGod'snaturewilllovehim,andtrustinhim,andhaveaspirittosubmittohim,andserve,andobeyhim."Theythatknowthynamewillputtheirtrustinthee"(Psa.9:10)."Whosoeversinnethhathnotseenhim,neitherknownhim"(1John3:6)."EveryonethatlovethisbornofGod,andknowethGod"(1John4:7).ItisalsotrueoftheChristiangraces,

4. That they all have the same rule, namely, the law of God. — Andthereforetheymustbelinkedtogether;for,seeingtheyallhaverespecttothisrule, theyall tendtoconfirmthewholeof therule,andtoconformthe heart and life to it. He that has a true respect to one of God'scommands,willhaveatruerespecttoall;fortheyareallestablishedbythe same authority, and are all jointly an expression of the same holynature ofGod. "Whosoever shall keep thewhole law, and yet offend inonepoint,heisguiltyofall;forhethatsaid,Donotcommitadultery,saidalso,Donotkill.Nowifthoucommitnoadultery,yetifthoukill,thouartbecomeatransgressorofthelaw"(Jam.2:10,11).

5.AlltheChristiangraceshavethesameend,namely,God.—Heistheirend,fortheyalltendtohim.Astheyareallfromthesamesource,risingfromthesamefountain;andallstandonthesamefoundation,growingfromthesameroot;andarealldirectedbythesamerule,thelawofGod;—so theyarealldirected to the sameend,namely,God,andhisglory,and our happiness in him. And this shows that they must be nearlyrelated,andverymuchlinkedtogether.Andoncemore,itistrue,

6. That all the Christian graces are alike related to one and the samegrace,namely, charity, orDivine love, as the sumof themall.—Aswehavebeforeseen,charity,orlove,isthesumofalltrueChristiangraces,however many names we may give them. And however different themodesof theirexercise,or thewaysof theirmanifestation, ifwedobutcarefullyexaminethem,weshallfindtheyareallresolvedintoone.Love,or charity, is the fulfilling of them all, and they are but so manydiversifications, and different branches, and relations, and modes ofexercise, of the same thing.Onegracedoes, in effect, contain themall,justas theoneprincipleof lifecomprehendsall itsmanifestations.Andhenceitisnowonderthattheyarealwaystogether,andaredependentonandimpliedinoneanother.

Intheapplicationofthissubject,

1.Itmayaidustounderstandinwhatsenseoldthingsaresaidtobedoneaway, and all things become new, in conversion. — This is what theapostle teaches us is the fact. "If any man be in Christ, he is a newcreature:oldthingsarepassedaway;behold,allthingsarebecomenew"(2Cor.5:17).Nowthedoctrineofthetext,andwhathasbeensaidunderit,mayinsomemeasureshowushowthisis;forbythiswelearn,thatallthegracesofChristianityareatonce imparted inconversion, inasmuchas they are all linked together, so that, when one is bestowed, all arebestowed,andnotasingleonemerely.Atrueconvert,themomentheisconverted,ispossessednotofoneortwo,butofallholyprinciples,andall gracious dispositions. Theymay be feeble, indeed., like the facultiesandpowersofaninfantchild,buttheyarealltrulythere,andwillbeseenflowing out progressively in every kind of holy feeling and behaviortowardbothGodandman.IneveryrealconvertthereareasmanygracesastherewereinJesusChristhimself,whichiswhattheevangelistJohnmeans,whenhe says, "TheWordwasmade flesh, anddwelt amongus(andwebeheldhisglory,thegloryasoftheonly-begottenoftheFather),full of grace and truth;… and of his fullness have all we received, andgraceforgrace"(John1:14-16).And,indeed,itcannotbeotherwise,forall true converts are renewed in Christ's image, as says the apostle —"Andhaveputonthenewman,whichisrenewedinknowledge,aftertheimageofhimthatcreatedhim"(Col.3:10).Butthatisnotrueimageor

pictureof another,whichhas someparts or featureswanting.Anexactimagehasapartanswerabletoeachpartinthatofwhichitisanimage.Thecopyanswerstotheoriginalthroughout,inallitspartsandfeatures,though itmaybeobscure in some respects, andnot represent anypartperfectly, as grace answers to grace.Grace in the soul is a reflection ofChrist'sglory,asappearsby2Cor.3:18.Itisareflectionofhisglory,astheimageofamanisreflectedfromaglassthatexhibitspartforpart.

Itisinthenewbirthasitisinthebirthoftheinfantchild.Hehasallthepartsofaman,thoughtheyareasyetinaveryimperfectstate.Notapartiswanting,butthereareasmanymembersastoamanoffullstatureandstrength. And therefore what is wrought in regeneration is called. "thenewman;"notonlyneweyesornewears,ornewhands,butanewman,possessingallthehumanfacultiesandmembers.ButallthegracesoftheChristian are new. All of them are members of the individual afterconversion, and none of them were members before conversion. Andbecausethereis,asitwere,anewman,withallthesemembers,begottenin conversion, therefore Christians are said to be sanctified wholly, insoul,body,andspirit, as in1Thes.5:23 .And soold thingspassaway,andall thingsbecomenew,because, as thenewman isputon, theoldmanisputoff,sothatthemaninasensebecomesnewallover.

And if there be all graces alive in this newman, it will follow that allcorruptionsaremortified;forthereisnoonecorruptionbutwhathasagrace opposite to, or to answer it; and the bestowment of the gracemortifies theopposingcorruption.Thus faith tends tomortifyunbelief;love,tomortifyenmity;humility,tomortifypride;meekness,tomortifyrevenge; thankfulness, tomortify a thankless spirit, etc. And as one ofthesetakesitsplaceintheheart,theoppositegivesway,justasdarknessinaroomvanisheswhenalightisbroughtin.Thusoldthingspassaway.Alloldthings,inameasure,passaway,thoughnoneperfectly,onearth;andsoall thingsbecomenew, thoughalso imperfectly.This shows thatconversion,wheneverandwherever it iswrought, isagreatworkandagreatchange.Thoughgracemaybeveryimperfect,hemustneedshaveagreat change wrought in him who before had no corruptionmortified,andnowhasallmortified;andwhobeforehadnotonegrace,andnowhasallgraces.Hemaywellbecalledanewcreature,or,asintheoriginal,

anewcreationinChristJesus.

2.Hence,also,theythathopetheyhavegraceintheirheartsmaytryonegracebyanother;forallgracesgotogether.—Ifpersonsthinktheyhavefaith,andthereforethinktheyhavecometoChrist, theyshould inquirewhethertheirfaithwasaccompaniedwithrepentance;whethertheycameto Christ in a broken-hearted manner, sensible of their own utterunworthiness and vileness by sin; or whether they did not come in apresumptuous,Pharisaical spirit, taking encouragement from theirownsupposedgoodness.They should try their faith,by inquiringwhether itwasaccompaniedwithhumility;whetherornotheytrustedinChristinalowlyandhumblemanner,delightingtorenouncethemselves,andtogiveall the glory of their salvation to him. So they should try their faith bytheirlove;andiftheirfaithhasinitonlylight,butnowarmth,ithasnotthetruelight;neitherisitgenuinefaith,ifitdoesnotworkbylove.

Andsopersonsshouldexaminetheir lovebytheirfaith.Iftheyseemtohave an affectionate love toward God and Christ, they should inquirewhetherorno thisbeaccompaniedwitharealconvictionofsoulof therealityofChrist,andofthetruthofthegospelthatrevealshim,andwiththefullconvictionthatheistheSonofGod—theonly,andglorious,andall-sufficient Savior. Herein is one great difference between falseaffectionsandtrueones, that the formerarenotaccompaniedwith thisconviction, and they do not withal see the truth and reality of divinethings.And therefore such affections are very little to be depended on.They are very much like the affection which we may have towards apersonwearereadingof inaromance,andwhomweat thesametimesupposetobenootherthanafeignedperson.Suchaffectionsasarenotaccompanied with conviction will never carrymen very far in duty, orinfluencethemtoanygreatextent,eitherindoingorsuffering.

So,again,personsshouldexamine themselvesas to that in themwhichseemstobethegraceofhope.Theyshouldinquirewhethertheirhopeisaccompanied.withfaith,andarisesfromfaithinJesusChrist,andfromatrustinhisworthiness,andinhisonly.Istheirhopebuiltonthisrock,oris it rather foundedon ahighopinionof something they think good inthemselves?Andsotheyshouldexamineinwhatwaytheirhopeworks,and what influence it has upon them, and whether or no it be

accompanied. with humility. A true hope leads its possessor to see hisown unworthiness, and, in view of his sins, to reflect on himself withshame andbrokenness of heart. It lies in the dust beforeGod, and thecomfort that arises from it is a lowly, humble, joy and peace. On thecontrary,afalsehopeiswonttoliftitspossessorupwithahighconceitofhimself and of his own experience and doings.We should also inquirewhether our hope be accompaniedwith a spirit of obedience, and self-denial,andweanednessfromtheworld.Atruehopeisaccompaniedwiththese other graces, linked. to, and dependent upon it, whereas a falsehope is without them. It does not engage the heart in obedience, butflatters and hardens it in disobedience. It does not mortify carnalappetites, and wean from the world, but indulges the appetites andpassions that are sinful, and chooses them, andmakesmen easywhilelivinginthem.

So,again,personsshouldexaminetheirweanednessfromtheworld,byinquiring whether it be accompanied with such a principle of love asdrawstheirheartsofffromthethingsoftheworldtothosespiritualandheavenly objectswhich a true divine love carries the soul out to,morethan to the things of the world. They should not only ask if they havesomething that appears like a true love, but they should hear Christaskingofthem,ashedidofPeter,"Simon,sonofJonas,lovestthoumemorethanthese?"Hereinatrueweanednessfromtheworlddiffersfroma false weanedness. The latter is not from love to God and heavenlythings, but commonly either from fear and distress of conscience, orperhapsfromsomeoutwardaffliction,wherebypersonshavetheirmindsdrawn off for a time from the world to something that they areconstrained.tofeelisbetter,thoughitisnotreallysweetertothem;andthey are only drawn, or beaten, or torn off from theworld,while theirheartswouldstillcleavetoitjustasmuchasever,iftheycouldbutenjoyitfreefromtheseterrorsandafflictions.Butthey,ontheotherhand,thathaveatrueweanednessfromtheworld,arenotweddedtoworldlythingsevenintheirbestandmostinvitingforms,becausetheirheartsaredrawnoffbytheloveofsomethingbetter.TheyaresoinlovewithGod,andwithspiritual things, that their affections cannot fasten on the things of theworld.

Inthesameway,personsshouldtrytheirlovetoGodbytheirlovetothepeopleofGod;andalsotheirlovetotheirfellow-Christiansbytheirloveto God. False grace is like a defective or monstrous picture or image,wherein some essential part is wanting. There is, it may be, anappearanceofsomegooddispositiontowardGod,whileatthesametimethere is a destitution of Christian dispositions towardmen. Or if thereappears to be a kind, just, generous, good-hearted disposition towardman,thereisawantofrightfeelingtowardGod.Onthisaccount,wefindGodcomplainsofEphraim,that"heisacakenotturned"(Hos.7:8);thatis,thathisgoodnessispartialandnotconsistent;thatheisgoodinonethingandbadinanother,likeacakenotturned,whichisgenerallyburntononesideandrawontheother,andgoodfornothingoneither.Suchacharacterweshouldstudiouslyavoid,andendeavorthateachgracethatwehavemaytestifytothegenuinenessofallourothergraces,sothatwemaybeproportionedChristians,growingintheunityofthefaith,andoftheknowledgeoftheSonofGod,untoperfectmen,untothemeasureofthestatureofthefullnessofChrist.

Charity,orTrueGrace,NottobeOverthrownbyOpposition.

1Corinthians13:7,"Charity...endurethallthings."

IN these words, and in saying previously that "charity suffereth long,"and again, that it "beareth all things," the apostle is commonlyunderstoodasmakingstatementsofsubstantiallythesamesignificationasthoughthethreeexpressionsweresynonymous,andallof themonlysaidthesamethingsindifferentwords.

Butthisideaisdoubtlessfromamisunderstandingofhismeaning.Forifwecloselyconsiderthesevariousexpressions,andthemanner inwhichtheyareused,weshallfindthateveryoneofthemsignifiesorpointstoadifferent fruit of charity. Two of these expressions have already been

considered, viz. that "charity suffereth long," and that it "beareth allthings;" and the formerwas shown to have reference to the bearing ofinjuriesreceivedfrommen,andthelattertothespiritthatwouldleadusto undergo all sufferings towhichwemight be called forChrist's sake,and rather than to forsakehimor our duty.And this expression of thetext,thatcharity"endurethallthings,"signifiessomethingdifferentfromeitheroftheotherstatements.Itexpressesthelastingandabidingnatureof theprincipleof charity,or truegrace in the soulanddeclares that itwill not fail, but will continue and endure, notwithstanding all theoppositionitmaymeetwith,orthatmaybebroughtagainstit.Thetwoexpressions, "beareth all things," and "endureth all things," as in ourEnglishtranslation,andascommonlyused,areindeedverymuchofthesame import. But the expression of the original, if literally translated,wouldbe, "charity remainsunderall things;" that is, it still remains,orstill remains constant and persevering under all opposition that maycome against it. Whatever assaults may be made upon it, yet it stillremainsandendures,anddoesnotcease,butbearsup,andbearsonwardwithconstancyandperseveranceandpatience,notwithstandingthemall.

Accordingtotheexplanationthathasbeengivenofthefourexpressionsofthisverse,"beareth,""believeth,""hopeth,"and"endurethall things,"themeaning of the apostle appears easy, natural, and agreeable to thecontext.Heisendeavoringtosetforththeuniversalbenefitofcharity,oraspiritofChristianlove.Andtoshowhowitisthesumofallgoodintheheart,he first showshow itdisposes toallgoodbehavior towardsmen,andsumsupthatmatterbysayingthatcharity"rejoicethnotininiquity,but rejoiceth in the truth." And then he proceeds, and declares thatcharitynotonlydisposestodoingandsufferinginthecauseofChrist,butthatitincludesasufferingspirit,sothatit"bearethallthings;"andthatitdoesthisbypromotingthetwogracesoffaithandhope,whicharemainlyoccupied insufferings inthecauseofChrist; forsuchsufferingsare thetrials of our faith; and what upholds the Christian under them, is thehopeofafarmoreexceedingandeternalweightofglorytobegiventothefaithfulintheend;andcharitycherishesthisfaithandhope,and,asthefruit of this faith and hope, it endures all things, and perseveres, andholdsout,andcannotbeconqueredbyalltheoppositionmadeagainstit;for faith overcomes the world, and hope in God enables the Christian

alwaystotriumphinChristJesus.

Thedoctrine,then,thatIwouldderivefromthetext,is,

THAT CHARITY, OR TRUE CHRISTIAN GRACE, CANNOT BEOVERTHROWNBYANYTHINGTHATOPPOSESIT.

In speaking to this doctrine, I would, first, notice the fact that manythingsdoopposegraceintheheartoftheChristian;second,adverttothegreattruth,thatitcannotbeoverthrown;and,third,statesomereasonswhyitcannotbeshaken,butremainsfirmunderallopposition.And,

I.Therearemanythingsthatdogreatlyopposethegracewhichisintheheart of the Christian.— This holy principle has innumerable enemieswatchingandwarringagainst it.The childofGod is encompassedwithenemiesoneveryside.He isapilgrimandstrangerpassing throughanenemy'scountry,andexposedtoattackatanyandeverymoment.Therearethousandsofdevils,artful,intelligent,active,mighty,andimplacable,thatarebitterenemiestothegracethat is intheheartof theChristian,anddoallthatliesintheirpoweragainstit.Andtheworldisanenemytothis grace, because it abounds with persons and things that makeoppositiontoit,andwithvariousformsofallurementandtemptation,towin or drive us from the path of duty. And the Christian has not onlymany enemies without, but multitudes within his own breast, that hecarriesaboutwithhim,andfromwhichhecannotgetfree.Evilthoughtsandsinfulinclinationsclingtohim;andmanycorruptionsthatstillholdtheirfootinginhisheartaretheworstenemiesthatgracehas,andhavethe greatest advantage of any in their warfare against it. And theseenemiesarenotonlymany,butexceedingstrongandpowerful,andverybitter in their animosity — implacable, irreconcilable, mortal enemies,seekingnothingshortoftheutterruinandoverthrowofgrace.Andtheyareunweariedintheiropposition,sothattheChristian,whileheremainsin this world, is represented as being in a state of warfare, and hisbusiness is thatof thesoldier, insomuch thathe isoftenspokenofasasoldierofthecross,andasonewhosegreatdutyitistofightmanfullythegoodfightoffaith.

Many are the powerful and violent assaults that the enemies of grace

makeupon it. They are not only constantly besieging it, but often theyassaultitasacitythattheywouldtakebystorm.Theyarealwayslurkingandwatching foropportunityagainst it,andsometimes theyriseup, indreadful wrath, and endeavor to carry it by urgent assault. Sometimesoneenemy,andsometimesanother,andsometimesalltogether,withoneconsent,buffetingitoneveryside,andcominginlikeaflood,arereadytooverwhelmit,andtoswallowitupatonce.Sometimesgrace,inthemidstofthemostviolentoppositionofitsenemiesfightingagainstitwiththeirunited subtlety and strength, is like a spark of fire encompassed withswellingbillowsandragingwaves,thatappearasiftheywouldswallowitupandextinguishitinamoment.Oritislikeaflakeofsnowfallingintotheburningvolcano;orratherhikearichjewelofgoldinthemidstofafiery furnace, the raging heat of which is enough to consume anythingexcept the pure gold, which is of such a nature that it cannot beconsumedbytilefire.

It iswith grace in the heart of a Christian, verymuch as it iswith thechurchofGodintheworld.ItisGod'spost;anditisbutsmall,andgreatopposition is made against it by innumerable enemies. The powers ofearth and hell are engaged against it, if possible to destroy it; andoftentimes they rise with such violence, and come with such greatstrength against it, that if we were to judge only by what appears, weshouldthinkitwouldbetakenanddestroyedimmediately.ItiswithitasitwaswiththechildrenofIsraelinEgypt,againstwhomPharaohandtheEgyptians united all their craft and power, and set themselves toendeavortoextirpatethemasapeople.ItiswithitasitwaswithDavidinthewilderness,whenhewashuntedasapartridgeonthemountains,anddriven about by those that sought his life from one desert or cave toanother,andseveral timeswaschasedout intoastrange land.Andit iswith it as it hasbeenwith theChristian churchunder theheathen andantichristian persecutions, when all the world, as it were, united theirstrengthandwit toexterminate it fromtheearth,destroying thousandsand millions with the utmost cruelty, and by the most bloodypersecutions,withoutrespecttosexorage.But,

II. All the opposition that is or can bemade against true grace in theheart, cannot overthrow it. — The enemies of grace may, in many

respects,gaingreatadvantagesagainstit.Theymayexceedinglyoppressandreduceit,andbringitintosuchcircumstancesthatitmayseemtobebroughttotheverybrinkofutterruin.Butyetitwill live.Theruinthatseemedimpendingshallbeaverted.Thoughtheroaring lionsometimescomeswithopenmouth,andnovisiblerefugeappears,yetthelambshallescapeandbe safe.Yea, though itbe in theverypawof the lionor thebear,yetitshallberescued,andnotdevoured.Andthoughitevenseemsactually swallowed down, as Jonah was by the whale, yet it shall bebroughtupagain,andlive.Itiswithgraceintheheart,inthisrespect,asitwaswiththearkuponthewaters—howeverterriblethestormmaybe,yea,thoughitbesuchadelugeasoverwhelmsallthingselse,yetitshallnotoverwhelm that.Though the floods rise ever sohigh, yet it shallbekeptabovethewaters;andthoughthemightywavesmayriseabovethetopsofthehighestmountains,yettheyshallnotbeabletogetabovethisark,butitshallstillfloatinsafety.Oritiswiththisgraceasitwaswiththe ship in which Christ was when there arose a great storm, and thewaves ranhigh, insomuch that it seemed as if the shipwould instantlysink;andyetitdidnotsink,thoughitwasactuallycoveredwithwater,forChristwasinit.

Andso,again,graceintheheartislikethechildrenofIsraelinEgypt,andat the Red Sea, and in the wilderness. Though Pharaoh strove ever somuchtodestroythem,theyyetgrewandprospered.Andwhen,atlast,hepursued themwith all his army, andwith chariots and horsemen, andtheywerepentupbytheRedSea,andsawnowayofescape,butseemedto themselves to be on the very brink of ruin, yet they did escape, andwere not delivered a prey to their foes. Yea, they were preserved inpassing through the very sea itself, for thewaters opened before them,and, when they had safely passed over, rolled back and overwhelmedtheir foes. And they were preserved for a long time in the desolatewilderness, in the midst of pits and drought and fiery flying serpents.Thus,asthegatesofhellcanneverprevailagainstthechurchofChrist,soneither can theyprevail againstgrace in theheartof theChristian.Theseedremaineth,andnonecanrootitout.Thefireiskeptaliveevenmthemidstofthefloodsofwater;andthoughitoftenappearsdim,orasif itwerejustgoingout,sothatthereisnoflame,butonlyalittlesmoke,yetthesmokingflaxshallnotbequenched.

Andgraceshallnotonlyremain,butatlastshallhavethevictory.Thoughitmaypass througha long timeof sore conflicts, andmay suffermanydisadvantagesanddepressions,yet itshall live;andnotonly live,but itwillfinallyprosperandprevailandtriumph,andallitsenemiesshallbesubduedunder its feet.AsDavid in thewilderness, thoughhewas longkept in very low and distressed circumstances, pursued by his potentenemies, andmany times apparently on the brink of ruin,where thereseemedbutastepbetweenhimanddeath,wasyetthroughallpreserved,andatlastexaltedtothethroneofIsrael,andtoweartheroyalcrowningreat prosperity and with glory; so we see it is with grace, that it canneverbeoverthrown;anditsdepressionsdobutpreparethewayfor itsexaltation.Where itdoes trulyexist in theheart, all its enemiescannotdestroy it, and all the opposition made against it cannot crush it. Itendures all things, and stands all shocks, and remainsnotwithstandingallopposers.Andthereasonofthismaybeseeninthesetwothings:

1.That there is somuchmore in thenatureof true grace that tends toperseverance than in false grace. — False grace is a superficial thing,consistinginmereoutwardshow,orinsuperficialaffections,andnotinany change of nature.But true grace reaches to the very bottomof theheart.Itconsistsinanewnature,andthereforeitislastingandenduring.Wherethere isnothingbutcounterfeitgrace,corruptionisunmortified;and whatever wounds may seem to be given it, they are but slightwounds, that donot at all reach its life, or diminish the strength of itsprinciple, but leave sin in its full strength in the soul, so that it is nowonderthatitultimatelyprevails,andbearsdownallbeforeit.Buttruegracereallymortifiessinintheheart.Itstrikesatitsvitals,andgivesitawound that ismortal, sending its stroke to theveryheart.When it firstentersthesoul,itbeginsanever-ceasingconflictwithsin,andthereforeitisnowonderthatitkeepspossession,andfinallyprevailsoveritsenemy.Counterfeitgraceneverdispossessessinofthedominionofthesoul,nordestroys its reigning power there, and therefore it is nowonder that itdoes not itself remain. But true grace is of such a nature that it isinconsistentwiththereigningpowerofsin,anddispossessestheheartofit as it enters, and takes the throne from it, and therefore is themorelikely to keep its seat there, and finally to prevail entirely against it.Counterfeit grace, though itmayaffect theheart, yet isnot foundedon

anyrealconvictionofthesoul.Buttruegracebeginsinrealandthoroughconviction, and, having such a foundation, has so much the greatertendencytoperseverance.Counterfeitgraceisnotdiligentinprayer;buttrue grace is prayerful, and thus lays hold on the divine strength tosupportit,andindeedbecomesdivineitself,sothatthelifeofGodis,asitwere,impartedtoit.Counterfeitgraceiscarelesswhetheritperseverestothe end or not; but the grace naturally causes earnest desires forperseverance,andleadstohungeringsandthirstingsforit.Italsomakesmen sensible of the dangers they are encompassed with, and has atendency toexcite them towatchfulness, and to careanddiligence thattheymay persevere, and to look to God for help, and trust in him forpreservationfromthemanyenemiesthatopposeit.And,

2.Godwillupholdtruegrace,whenhehasonceimplanteditintheheart,againstallopposition.—Hewillnever suffer it tobeoverthrownbyalltheforcethatmaybebroughtagainstit.Thoughtherebemuchmoreintruegrace that tends toperseverance than there is in counterfeit grace,yetnothingthat is in thenatureofgrace,consideredby itselfandapartfrom God's purpose to uphold it, would be sufficient to make sure itscontinuance,oreffectually tokeep it from finaloverthrow.Wearekeptfromfalling,notbytheinherentpowerofgraceitself,but,astheapostlePeter tells us (1 Pet. 1:5 ), "by the power of God through faith." Theprinciple of holiness in the hearts of our first parents,where it had nocorruption to contendwith,wasoverthrown;andmuchmoremightweexpect the seed of grace in the hearts of fallenmen, in themidst of somuch corruption, and exposed to such active and constant opposition,would be overthrown, did not God uphold it. He has undertaken todefend it from all its enemies, and to give it the victory at last, andthereforeitshallneverbeoverthrown.AndhereIwouldbrieflyshowhowit is evident that God will uphold true grace, and not suffer it to beoverthrown,andthenshowsomereasonswhyhewillnotsufferit.

First, Iwouldshowhowit isevident thatGodwillupholdtruegrace inthe heart. And, in one word, it is evident from his promise. God hasexplicitlyandoftenpromisedthattruegraceshallneverbeoverthrown.Itis promised in that declaration concerning the goodman (Psa. 37:24 ),that "though he fall, he shall not he utterly cast down; for the Lord

upholdethhimwithhishand;"andagaininthewords,Jer.32:40,"Iwillmakeaneverlastingcovenantwiththem,thatIwillnotturnawayfromthem todo themgood; but Iwill putmy fear in their hearts, that theyshallnotdepartfromme;"andagain,inthosewordsofChrist(Mat.18:14), that "it is not thewill of yourFatherwhich is in heaven, that one ofthese little ones should perish." And in accordance with these variousdeclarations,Christhaspromisedconcerninggrace (John4:14 ), that itshallbeinthesoul"asawellofwater,springingupintoeverlastinglife."Andagainhesays(John6:39),"ThisistheFather'swillwhichhathsentme,thatofallwhichhehathgivenmeIshouldlosenothing,butshouldraise it up again at the last day." And in other places it is said, thatChrist'ssheep"shallneverperish,neithershallanymanpluckthemoutofhishand"(John10:28);thatwhomGod"didforeknow,themhealsocalled; and whom he called, them he also justified; and whom hejustified, them he also glorified;" and that nothing "shall separate"Christians"fromtheloveofChrist"(Rom.8:29,30,35);andagain,that"hewhichhathbegunagoodwork"inus,"willperformituntilthedayofJesusChrist"(Phil.1:6);andagain,thatChrist"shallconfirm"hispeople"untotheend,that"they"maybeblamelessinthedayofourLordJesusChrist" (1 Cor. 1:8 ); and still again, that "he is to able to keep" them"fromfalling,and topresent" them"faultlessbefore thepresenceofhisglorywithexceeding joy" (Jude24 ).Andmany other similar promisesmightbementioned, all ofwhichdeclare thatGodwillupholdgrace intheheartinwhichhehasonceimplantedit,andthathewillkeeptotheendthosewhoputtheirtrustinhim.But,

Second, I would briefly show some reasons why God will uphold theprinciple of grace, andkeep it frombeingoverthrown.And, in the firstplace, unless the redemption provided by Christ secured ourperseverance through all opposition, it would not be a completeredemption. Christ died to redeemus from the evil wewere subject tounder the law,and tobringus toglory.But ifhebroughtusno furtherthan the statewewere in at first, and left us as liable to fall as before,thenallhisredemptionmightbemadevoid,andcometonothing.Man,before the fall, being left to the freedom of his own will, fell from hissteadfastness,andlosthisgracewhenhewascomparativelystrong,andnotexposedtotheenemiesthatnowbesethim.Whatthencouldhedoin

hispresentfallenstate,andwithsuchimperfectgrace,inthemidstofhispowerfulandmanifoldenemies,ifhisperseverancedependedonhimselfalone?Hewouldutterlyfallandperish;andtheredemptionprovidedbyChrist, if it did not secure him from thus falling, would be a veryimperfectredemption.

Inthesecondplace,thecovenantofgracewasintroducedtosupplywhatwaswantinginthefirstcovenant,andasuregroundofperseverancewasthemainthingthatwaswantinginit.ThefirstcovenanthadnodefectonthepartofGodwhoconstructedit; inthatrespectitwasmostholyandjust,andwiseandperfect.Buttheresultprovedthatonourpart itwaswanting, andneeded somethingmore inorder to its being effectual forourhappiness;andthethingneededwassomethingthatshouldbeasureground of our perseverance. All the ground we had under the firstcovenantwasthefreedomofourownwill;andthiswasfoundnottobedepended on; and thereforeGod hasmade another covenant. The firstwasliabletofail,andthereforeanotherwasordainedmoreenduringthanthe first, and that could not fail, and which therefore is called "alleverlasting covenant."The things that couldbe shaken are removed, tomakewayforthosethatcannotbeshaken.Thefirstcovenanthadaheadand surety that was liable to fail, even the father of our race; andthereforeGodhasprovided,astheheadandsuretyofthenewcovenant,one that cannot fail, even Christ, with whom, as the head andrepresentativeofallhispeople,thenewcovenantismade,andorderedinallthingsandsure.

In the third place, it is not fit that, in a covenant ofmercy and savinggrace,therewardoflifeshouldbesuspendedonman'sperseverance,asdepending on the strength and steadfastness of his own will. It is acovenantofworks,andnotacovenantofgrace,thatsuspendseternallifeon that which is the fruit of a man's own strength, to keep him fromfalling.Ifallisoffreeandsovereigngrace,thenfreegracehasundertakenthe matter to complete and finish it, and has not left it to menthemselves,andtothepoweroftheirownwills,asitwasunderthefirstcovenant.Asdivinegracehascommencedthework,itwillfinishit;andthereforeweshallbekepttotheend.

Inthefourthplace,oursecondsuretyhasalreadypersevered,anddone

what our first surety failed of doing; and therefore we shall surelypersevere.Adam,our first surety,didnotpersevere,andsoall fellwithhim.Butifhehadpersevered,allwouldhavestoodwithhim,andneverwould have fallen. But our second surety has already persevered, andthereforeallthathavehimfortheirsuretywillperseverewithhim.WhenAdamfell,hewascondemned,andallhisposteritywascondemnedwithhim,andfellwithhim.Butifhehadstood,hewouldhavebeenjustified,andsowouldhavepartakenof the treeof life,andbeenconfirmed inastate of life, and all his posterity would have been confirmed. And, byparity of reason, now that Christ, the second Adam, has stood andpersevered, and is justified, and confirmed in life, allwhoare inChristandrepresentedbyhim,arealsoaccepted,andjustified,andconfirmedinhim.Thefactthathe,asthecovenant-headofhispeople,hasfulfilledthetermsofthatcovenant,makesitsurethattheyshallpersevere.

In the fifth place, the believer is already actually justified, and thusentitled,throughthepromiseofmercy,toeternallife,andthereforeGodwillnotsufferhimtofailandcomeshortofit.Justificationistheactualacquittal of the sinner. It is a full acquittance from guilt, and freedomfromcondemnation,anddeliverance fromhell,andacceptance toa fulltitletoeternal life.Andall this isplainly inconsistentwiththeideathatdeliverance from hell, and the attainment of eternal life, are yetsuspendedonanuncertainperseverance.

In the sixthplace, theScriptures teachus, that thebeliever's grace andspirituallifeareapartakingofthelifeofChristinhisresurrection,whichis an immortal and unfading life. This is plainly taught by the apostle,when he says (Col. 2:13 ), "You hath he quickened togetherwith him,"that is, with Christ; and again (Eph. 2:4-6 ), "But God, who is rich inmercy,forhisgreatlovewherewithhelovedus,evenwhenweweredeadin sins, hath quickened us togetherwith Christ; and hath raised us uptogether, andmade us sit together in heavenly places in Christ Jesus;"andstillagain(Gal2:20),"Ilive;yetnotI,butChristlivethinme."Theseexpressions show that the believer's spiritual life cannot fail; forChristsays (Rev. 1:18 ), "I amhe that liveth, andwasdead; andbehold, I amalive for evermore;" and the apostle says (Rom. 6:9 ), "Knowing thatChrist, being raised from thedead,diethnomore;deathhathnomore

dominionoverhim."Ourspirituallifebeinghislife,astrulyasthelifeofthebranchisthelifeofthetree,cannotbutcontinue.

Intheseventhplace,graceisthatwhichGodhathimplantedintheheartagainst thegreatoppositionofenemies,and thereforehewilldoubtlessmaintainitthereagainsttheircontinuedandcombinedeffortstorootitout. The enemies of God and the soul used their utmost endeavors toprevent grace being implanted in the heart that possesses it. But Godmanifestedhisall-conqueringandgloriouspowerinintroducingitthereinspiteofthemall.Andthereforehewillnotatlastsufferhimselftobeconqueredby their expelling thatwhichhebyhismightypowerhas sotriumphantlybroughtin.Fromallwhichitisplain,thatGodwillupholdtheprincipleofgraceintheheartoftheChristian,sothatitshallneverbeoverthrownorfail.Intheapplicationofthissubject,

1.Wemay learn one reason why the devil so exceedingly opposes theconversionofsinners.—Itisbecauseiftheyareonceconverted,theyareforeverconverted,andthusforeverputbeyondhisreach,sothathecanneveroverthrowandruinthem.Iftherewassuchathingasfallingfromgrace,doubtlessthedevilwouldeventhenopposeourhavinggrace;butmoreespeciallydoesheopposeit,sinceheknowsthatifoncewehaveit,hecanneverexpect tooverthrowit,but thatwe,by itsverypossession,are finally lost to him, and forever out of the reach of his destroyingpower. This may show us something of the reason of that violentoppositionthatpersonswhoareunderawakeningsandconvictions,andwho are seeking conversion, meet with through the many and greattemptationstheyareassailedwithbytheadversary.Heisalwaysactive,and greatly bestirs himself for the overthrow of such, and heapsmountainsintheirway,ifpossible,tohinderthesavingworkoftheHolySpirit,andprevent theirconversion.He labors to theutmost toquenchconvictionsofsin,andifpossibletoheadpersonsthatareunderthemtoreturntothewaysofheedlessnessandsloth,intransgression.Sometimesheendeavorstoflatter,andatothertimestodiscouragethem,laboringtoentangleandperplextheirminds,andtohisutmoststirringupexercisesof corruption, suggesting blasphemous thoughts, and leading them toquarrelingwithGod.Bymanysubtletemptationsheendeavorstomake

themthinkthatit is invaintoseeksalvation.HetemptsthemfromthedoctrineofGod'sdecrees;orbytheirownimpotenceandhelplessness;orbytellingthemthatalltheydoissin;orbytryingtopersuadethemthattheir day of grace is past; or by terrifying themwith the idea that theyhave committed the unpardonable sin. Or itmay be he tells them thattheir pains and trouble are needless, and that there is time enoughhereafter;or,ifpossible,hewilldeceivethemwithfalsehopes,andflatterthem that theyare ina safe estate,while theyare still outofChrist. Inthese, and innumerable other ways, Satan endeavors to hinder theconversion of men, for he knows the truth of the doctrine we haveinsisted on, that if ever grace be implanted in the soul, he can neveroverthrowit,andthatthegatesofhellcannotprevailagainstit.Again,

2.Wemay see from this subject, that thosewhose seeming grace fails,and isoverthrown,mayconclude that theyneverhadanytruegrace.—Thatisnottrue,gracewhichislikethemorningcloudandtheearlydew,whichpassethaway.Whenpersonsseemforawhiletobeawakenedandterrified,andhavemoreorlessofasenseoftheirsinfulnessandvileness,and then afterwards seem much affected with the mercy of God, andappeartofindcomfortinhim,andyet,afterall,whenthenoveltyisover,their impressions decline and pass away, so that there is no abidingchangeintheheartandlife,thenitisasignthattheyhavenotruegrace.Thereisnothinginthecaseofsuchthatanswerstothedeclarationoftheapostle(2Cor5:17),that"ifanymanbeinChrist,heisanewcreature."If the individual, after seeming conversion, turns back from God andChristandspiritualthings,andtheheartagaingoesaftervanityandtheworld, and the known duties of religion are neglected, and the personagain returns to the ways of sin, and goes on gratifying the selfish orsensual appetites, and leading a carnal and careless life, then all thepromiseofhisapparentconversionisdeceptive.Itisbutlikethepromiseof the blossoms on the trees in the time of spring or early summer, somanyofwhichfailoff;andneverbringforthfruit.Theresultprovesthatall these seeming appearances of grace are only appearances, and thatthosewhotrusttothemareawfullydeluded.Thegracethatdoesnotholdoutandpersevere,isnotrealgrace.Oncemore,

3. The subject affordsmatter of great joy and comfort to all who have

goodevidencethattheyindeedhavetruegraceintheirhearts.—Thosewith whom it is thus are possessed of an inestimable jewel, which isworthmore thanall the jewels andprecious stones, andall the crownsandcostly treasures, in theuniverse.And thismaybeamatterofgreatcomfort to them, that they never shall lose this jewel, but that he thatgaveitwillkeepitforthem;andthat,ashehasbroughtthemintoamosthappystate,sohewillupholdtheminit;andthathismightypower,bywhich he is able to subdue all things to himself, is on their side, andpledgedfortheirprotection,sothatnoneoftheirenemiesshallbeabletodestroythem.Theymayrejoicethattheyhaveastrongcity,untowhichGod has appointed salvation for walls and bulwarks. And whateverbitternesstheirenemiesmanifestagainstthem,andhoweversubtleandviolent theymaybe in theirattacksupon them, theymaystill standonhigh,ontheirmunitionsofrocksonwhichGodhassetthem,andlaughtheir foes toscorn,andglory in theMostHighas their surerefugeanddefense.Theeverlastingarmsareunderneaththem.Jehovah,whoridesupon theheavens, is theirhelp.Andall their foeshewill subdueunderhisfeet;sothattheymaywellrejoiceintheLord,andjoyintherockoftheirsalvation.Finally,

4.Thesubjectalsoaffordsmatterofgreatencouragementtothesaintsincarrying on the warfare against the enemies of their souls. — It is thegreatest of all disadvantages to a soldier to have to go forth to battlewithout the hope of being able to conquer, but with the prevailingexpectationofbeingovercome.Ashopeintheonecasemightbehalfthevictory,sodespondencyintheotherwouldbelikelytoinsuredefeat.Thelatter would debilitate and weaken, while the former would co-operatewith and increase strength. You that have good evidence that youhavegraceinyourhearts,have,then,allthatyoucanneedtoencourageyou.TheCaptainofyoursalvationwillassuredlyconductyoutovictoryintheend.Hewhoisabletoupholdyouhaspromisedthatyoushallovercome,andhispromise shallnever fail.Restingon thatpromise,be faithful toyourpart,anderelongthesongofvictoryshallbeyours,andthecrownofvictoryhewillplace,withhisownhands,uponyourhead.

TheHolySpiritForevertobeCommunicatedtotheSaints,inCharity,orLove.

1 Corinthians 13:8 , "Charity never faileth: but whether there beprophecies, they shall fail; whether there be tongues, they shall cease;whethertherebeknowledge,itshallvanishaway."

INtheentirecontext,thedriftoftheapostleis,toshowthesuperiorityofcharityoveralltheothergracesoftheSpirit.Andinthischapterhesetsforth its excellenceby three things: first,by showing that it is themostessentialthing,andthatallothergiftsarenothingwithoutit;second,byshowing that from it all good dispositions and behavior do arise; and,third,byshowingthatitisthemostdurableofallgifts,andshallremainwhenthechurchofGodshallbe initsmostperfectstate,andwhentheothergiftsoftheSpiritshallhavevanishedaway.Andinthetextmaybeobservedtwothings:—

First,thatonepropertyofcharity,bywhichitsexcellenceissetforth,is,thatit isunfailingandeverlasting"Charityneverfaileth."Thisnaturallyfollows the lastwordsof theprecedingverse, that "charity endurethallthings." There the apostle declares the durableness of charity, as itappears in its withstanding the shock of all the opposition that can bemadeagainstitintheworld.Andnowheproceedsfurther,anddeclaresthat charity not only endures to the end of time, but also throughouteternity— "Charity never faileth."When all temporal things shall havefailed,thisshallstillabide,andabideforever.Wemayalsoobserveinthetext,

Second,thathereincharityisdistinguishedfromalltheothergiftsoftheSpirit, such as prophecy, and the gift of tongues, and the gift ofknowledge, etc. "Whether there be prophecies, they shall fail; whethertherebe tongues, they shall cease;whether therebeknowledge, it shallvanishaway;"but"charityneverfaileth."Bytheknowledgeherespokenof, is not meant spiritual and divine knowledge in general; for surelytherewillbesuchknowledgehereafterinheaven,aswellasnowonearth,

andvastlymorethanthereisonearth,astheapostleexpresslydeclaresinthefollowingverses.TheknowledgethatChristianshaveofGod,andChrist,andspiritualthings,andinfactalltheirknowledge,asthatwordis commonlyunderstood, shall not vanish away, but shall be gloriouslyincreased and perfected in heaven,which is aworld of light aswell aslove.Butby theknowledgewhich theapostle says shall vanishaway, ismeantaparticularmiraculousgiftthatwasinthechurchofGodinthosedays.Fortheapostle,aswehaveseen,isherecomparingcharitywiththemiraculous gifts of the Spirit — those extraordinary gifts which werecommon in the church in those days, one of which was the gift ofprophecy, and another the gift of tongues, or the power of speaking inlanguagesthathadneverbeenlearned.Boththesegiftsarementionedinthe text;andtheapostlesays theyshall failandcease.Andanothergiftwasthegiftofknowledge,orthewordofknowledge,asitiscalledintheeighthverseofthepreviouschapter,whereitissospokenofastoshowthatitwasadifferentthing,bothfromthatspeculativeknowledgewhichisobtainedfromreasonandstudy,andalsofromthatspiritualordivineknowledgethatcomesfromthesavinginfluenceoftheHolySpiritinthesoul.ItwasaparticulargiftoftheSpiritwithwhichsomepersonswereendowed, whereby they were enabled by immediate inspiration tounderstand mysteries, or the mysterious prophecies and types of theScriptures, which the apostle speaks of in the second verse of thischapter,saying,"ThoughIhavethegiftofprophecy,andunderstandallmysteries, and all knowledge," etc. It is this miraculous gift which theapostlehere says shall vanishaway, togetherwith theothermiraculousgiftsofwhichhespeaks,suchasprophecy,andthegiftoftongues,etc.AllthesewereextraordinarygiftsbestowedforaseasonfortheintroductionandestablishmentofChristianity in theworld,andwhen this theirendwasgained,theywerealltofailandcease.Butcharitywasnevertocease.

Thustheapostleplainlyteaches,asthedoctrineofthetext:

THAT THATGREAT FRUITOF THE SPIRIT, INWHICHTHEHOLYGHOST SHALL,NOTONLY FORA SEASON, BUTEVERLASTINGLY,BECOMMUNICATEDTOTHECHURCHOFCHRIST,ISCHARITY,ORDIVINELOVE.

Thatthemeaningandtruthofthisdoctrinemaybebetterunderstood,I

would speak to it in the four followingpropositions: first, TheSpirit ofChristwillbeeverlastinglygiven tohisChurchandpeople, to influenceand dwell in them; second, There are other fruits of the Spirit besidesdivine love, wherein the Spirit of God is communicated to his church;third,Theseotherfruitsarebutforaseason,andeitherhavealready,orwillatsometime,cease;fourth,Thatcharity,ordivinelove,isthatgreatand unfailing fruit of the Spirit, in which his everlasting influence andindwellinginthesaints,orinhischurch,shallappear.

I.TheSpiritofChrist isgiventohischurchandpeopleeverlastingly,toinfluenceanddwellinthem.—TheHolySpiritisthegreatpurchase,orpurchasedgift,ofChrist.Thechiefandsumofallthegoodthingsinthislifeandinthelifetocome,thatarepurchasedforthechurch,istheHolySpirit.Andasheisthegreatpurchase,soheisthegreatpromise,orthegreatthingpromisedbyGodandChristtothechurch;assaidtheapostlePeteronthedayofPentecost(Acts2:32,33)—"ThisJesus,…beingbythe right hand of God exalted, and having received of the Father thepromiseoftheHolyGhost,hehathshedforththis,whichyenowseeandhear." And this great purchase and promise of Christ is forever to begiventohischurch.Hehaspromisedthathischurchshallcontinue,andexpresslydeclaredthat thegatesofhellshallnotprevailagainst it.Andthat it may be preserved, he has given his Holy Spirit to every truemember of it, and promised the continuance of that Spirit forever.Hisown language is (John 14:16 , 17 ), "And Iwill pray theFather, andheshall give you anotherComforter, that hemay abidewith you for ever;eventheSpiritoftruth;whomtheworldcannotreceive,becauseitseethhim not, neither knoweth him: but ye know him; for he dwelleth withyou,andshallbeinyou."

Man,inhisfirstestateinEden,hadtheHolySpirit;buthelostitbyhisdisobedience.Butawayhasbeenprovidedbywhichitmayberestored,andnowitisgivenasecondtime,nevermoretodepartfromthesaints.TheSpiritofGodissogiventohisownpeopleastobecometrulytheirs.Itwas,indeed,giventoourfirstparentsintheirstateofinnocence,anddweltwith them,butnot in the samesense inwhich it is given to, anddwellsin,believersinChrist.TheyhadnoproperrightorsuretitletotheSpirit,anditwasnotfinallyandforevergiventothem,asitistobelievers

inChrist;forifithadbeen,theyneverwouldhavelostit.ButtheSpiritofChrist is not only communicated to those that are converted, but he ismadeover to thembya surecovenant, so thathe isbecome theirown.Christisbecometheirs,andthereforehisfullnessistheirs,andthereforehis Spirit is theirstheir purchased, and promised, and sure possession.But,

II. There are other fruits of the Spirit besides that which summarilyconsists in charity, or divine love, wherein the Spirit of God iscommunicatedtohischurch.Forexample,

1. The Spirit of God has been communicated to his church inextraordinarygifts,suchasthegiftofmiracles,thegiftofinspiration,etc.—TheSpiritofGod.seemstohavebeencommunicatedtothechurchinsuchgifts,formerlytotheprophetsundertheOldTestament,andtotheapostles,andevangelists,andprophets,andtothegeneralityoftheearlyministers of the gospel, and also to multitudes of common Christians,under theNewTestament.To themwere given such gifts as the gift ofprophecy, and the gift of tongues, and the gift called the gift ofknowledge, and others mentioned in the context, and in the foregoingchapter.Andbesidesthese,

2TherearethecommonandordinarygiftsoftheSpiritofGod.—These,in all ages, have more or less been bestowed on many natural,unconverted men, in common convictions of sin, and commonilluminations,andcommonreligiousaffections,which,thoughtheyhavenothinginthemofthenatureofdivinelove,oroftrueandsavinggrace,areyetthefruitsoftheSpirit,inthesensethattheyaretheeffectofhisinfluences on the hearts ofmen. And as to faith and hope, if there benothingofdivine lovewith them, there canbenomoreof theSpirit ofGodinthemthaniscommontonaturalunregeneratemen.Thisisclearlyimpliedbytheapostle,whenhesaysinthischapter,"ThoughIhaveallfaith, so that I could remove mountains, and have not charity, I amnothing."Allsavingfaithandhopehaveloveinthemasingredients,andastheiressence;andifthisingredientbetakenout,thereisnothingleftbut thebodywithout the spirit. It isnothing saving;butatbest, onlyacommonfruitoftheSpirit.But,

III.AlltheseotherfruitsoftheSpiritarebutforaseason,andeitherhavealreadyceased,oratsometimewillcease.—Astothemiraculousgiftsofprophecyandtongues,etc.,theyarebutofatemporaryuse,andcannotbecontinuedinheaven.Theyweregivenonlyasanextraordinarymeansofgrace thatGodwasoncepleased togrant tohischurch in theworld.Butwhen the saints that once enjoyed the use of thesemeanswent toheaven, such means of grace ceased, for they were no longer needful.Thereisnooccasionforanymeansofgraceinheaven,whetherordinary,suchasthestatedandcommonmeansofGod'shouse,orextraordinary,such as the gifts of tongues, and of knowledge, and of prophecy. I say,there isnooccasion foranyof thesemeansof grace tobe continued inheaven, because there the end of all means of grace is already fullyobtainedintheperfectsanctificationandhappinessofGod'speople.Theapostle,speakinginthefourthchapterofEphesians,ofthevariousmeansofgrace,saysthattheyaregiven"fortheperfectingofthesaints,forthework of theministry, for the edifying of the body of Christ; till we allcome in theunityof the faith,andof theknowledgeof theSonofGod,untoaperfectman."Butwhenthishascometopass,andthesaintsareperfected, and are already come to the measure of the stature of thefullnessofChrist,thentherewillbenofurtheroccasionforanyofthesemeans,whetherordinaryorextraordinary.Itisinthisrespectverymuchasitiswiththefruitsofthefield,whichstandinneedoftillage,andrain,andsunshine,tilltheyareripeandgatheredin,andthentheyneedthemnomore.

And as these miraculous gifts of the Spirit were but temporary withregardtothoseparticularpersonsthatenjoyedthem,sotheyarebutforaseasonwithregardtothechurchofGodtakenasacollectivebody.Thesegifts are not fruits of the Spirit that were given to be continued to thechurchthroughoutallages.Theywerecontinuedinthechurch,oratleastweregranted from time to time, thoughnotwithout someconsiderableintermissions, from the beginning of the world till the canon of theScriptureswascompleted.Theywerebestowedonthechurchbeforethebeginningofthesacredcanon,thatis,beforethebookofJobandthefivebooks of Moses were written. People had the Word of God then inanother way, viz. by immediate revelation from time to time given toeminentpersons,whowere,asitwere,fathersinthechurchofGod,and

thisrevelationhandeddownfromthemtoothersbyoraltradition.Itwasaverycommonthingthen,fortheSpiritofGodtocommunicatehimselfindreamsandvisions,asappearsbyseveralpassagesinthebookofJob.They had extraordinary gifts of the Spirit before the flood. GodimmediatelyandmiraculouslyrevealedhimselftoAdamandEve,andsotoAbel,andtoEnoch,who,weare informed(Jude14),had thegiftofprophecy.AndsoNoahhadimmediaterevelationsmadetohim,andhewarned the old world from God; and Christ, by his Spirit speakingthrough him, went and preached to the spirits that are now in prison,whichsometimeweredisobedient,whenoncethe long-sufferingofGodwaitedwhile thearkwaspreparing(1Pet.3:19 ,20).AndsoAbrahamand Isaac and Jacob were favored with immediate revelations; andJoseph had extraordinary gifts of the Spirit, and so had Job and hisfriends.Fromthistime,thereseemstohavebeenanintermissionoftheextraordinarygiftsoftheSpirituntilthetimeofMoses;andfromhistimetheywerecontinuedinasuccessionofprophets,thatwaskeptup,thoughnotagainwithoutsomeinterruptions,tillthetimeofMalachi.Afterthat,there seems tohavebeena long intermissionof severalhundredyears,tillthedawnofthegospelday,whentheSpiritbeganagaintobegiveninhis extraordinary gifts, as to Anna, and Simeon, and Zacharias, andElizabeth,andMary,andJoseph,andJohntheBaptist.

ThesecommunicationsoftheSpiritweregiventomakewayforhimwhohaththeSpiritwithoutmeasure,thegreatprophetofGod,bywhomtheSpiritiscommunicatedtoallotherprophets.Andinthedaysofhisflesh,his disciples had ameasure of themiraculous gifts of the Spirit, beingenabledthustoteachandtoworkmiracles.Butaftertheresurrectionandascension,wasthemostfullandremarkableeffusionoftheSpiritinhismiraculousgiftsthatevertookplace,beginningwiththedayofPentecost,after Christ had risen and ascended to heaven. And in consequence ofthis,notonlyhereandthereanextraordinarypersonwasendowedwiththese extraordinary gifts, but theywere common in the church, and socontinuedduringthelifetimeoftheapostles,ortillthedeathofthelastofthem, even the apostle John, which took place about a hundred yearsfromthebirthofChrist;sothatthefirsthundredyearsof theChristianera,orthefirstcentury,wastheeraofmiracles.Butsoonafterthat,thecanonof Scripturebeing completedwhen the apostle Johnhadwritten

thebookofRevelation,whichhewrotenot longbeforehisdeath, thesemiraculousgiftswereno longer continued in the church.For therewasnowcompletedanestablishedwrittenrevelationofthemindandwillofGod,whereinGodhadfullyrecordedastandingandall-sufficientruleforhis church in all ages. And the Jewish church and nation beingoverthrown, and the Christian church and the last dispensation of thechurchofGodbeingestablished, themiraculousgiftsof theSpiritwereno longerneeded, and therefore they ceased; for though theyhadbeencontinuedinthechurchforsomanyages,yetthentheyfailed,andGodcausedthemtofailbecausetherewasnofurtheroccasionforthem.Andsowasfulfilledthesayingofthetext,"Whethertherebeprophecies,theyshall fail; whether there be tongues, they shall cease;whether there beknowledge,itshallvanishaway."AndnowthereseemstobeanendtoallsuchfruitsoftheSpiritasthese,andwehavenoreasontoexpectthemanymore.Andas to those fruitsof theSpirit thatarecommon,suchasthe conviction, illumination,belief, etc.,whichare commonboth to thegodlyandungodly,thesearegiveninallagesofthechurchintheworld;andyetwith respect to thepersons thathave these commongifts, theywillceasewhentheycometodie;andwithrespecttothechurchofGodconsideredcollectively,theywillcease,andtherewillbenomoreofthemafterthedayofjudgment.Ipass,then,toshow,asproposed,

IV.Thatcharity,ordivinelove,isthatgreatfruitoftheSpirit,thatneverfails,andinwhichhiscontinuedandeverlastinginfluenceandindwellingin his church shall appear and be manifest. —We have seen that theSpiritofChristisforevergiventothechurchofChrist,andgiventhatitmay dwell in his saints forever, in influences that shall never fail. Andthereforehowevermany fruits of theSpiritmaybebut temporary, andhavetheirlimitswheretheyfail,yetitmustbethatthereissomewayoftheSpirit'sinfluence,andsomefruitofthatinfluence,whichisunfailingandeternal.Andcharity,ordivine love, is that fruit, incommunicating,and nourishing, and exercising which, his unfailing and eternalinfluencesappear.ThisisafruitoftheSpiritthatneverfailsorceasesinthechurchofChrist,whetherweconsideritwithrespecttoitsparticularmembers,orregarditasacollectivebody.And,

1.Wemay consider the church of Christ with respect to the particular

membersofwhichitconsists.—Andhere itwillappearthatcharity,orChristian love, is an unfailing fruit of the Spirit. Every one of the truemembersofChrist'sinvisiblechurchispossessedofthisfruitoftheSpiritintheheart.DivineorChristianloveisimplanted,anddwells,andreignsthere, as an everlasting fruit of the Spirit, and one that never fails. Itnever fails in thisworld,butremainsthroughall trialsandoppositions,for the apostle tells us (Rom.8:38 ,39 ) that nothing "shall be able toseparateusfromtheloveofGodwhichisinChristJesusourLord."Anditceasesnotwhenthesaintscometodie.Whentheapostlesandothersoftheir day died and went to heaven, they left all their miraculous giftsbehindthemwiththeirbodies.Buttheydidnotleavethelovethatwasintheirheartsbehindthem,butcarriedthatwiththemtoheaven,whereitwas gloriously perfected. Thoughwhenwickedmen die, who have hadthecommoninfluencesof theSpirit, theirgiftsshalleternallycease,yetdeathneveroverthrowsChristianlove,thatgreatfruitoftheSpirit,inanythat have it. They that have it,may and shall leave behind themmanyother fruits of the Spiritwhich they had in commonwithwickedmen.Andthoughtheyshallleaveallthatwascommonintheirfaith,andhope,andallthatdidnotpertaintothisdivineandholylove,yetthislovetheyshallnotleavebehind,butitshallgowiththemtoeternity,andshallbeperfected there, and shall live and reign with perfect and gloriousdominionintheirsoulsforeverandever.Andso,again,

2.WemayconsiderthechurchofChristcollectively,orasabody.—Andhere,again,itwillappearthatcharity,orChristianlove,shallneverfail.Though other fruits of the Spirit fail in it, this shall never fail. Of old,whentherewereinterruptionsofthemiraculousgiftsoftheSpiritinthechurch, andwhen there were seasons in which no prophet or inspiredperson appeared thatwas possessed of such gifts, still there neverwasany total interruption of this excellent fruit or influence of the Spirit.MiraculousgiftswereintermittedthroughthelongtimeextendingfromMalachi tonear thebirthofChrist;but inall this time, the influenceoftheSpirit,inkeepingupdivineloveinthechurch,wasneversuspended.AsGodalwayshadachurchofsaintsintheworld,fromthefirstcreationofthechurchafterthefall,sothisinfluenceandfruitofhisSpiritneverfailedinit.Andwhen,afterthecompletionofthecanonoftheScriptures,themiraculousgiftsoftheSpiritseemedfinallytohaveceasedandfailed

in the church, this influence of the Spirit in causing divine love in theheartsofhissaintsdidnotcease,buthasbeenkeptupthroughallagesfromthattimetothis,andsowillbetotheendoftheworld.Andattheendoftheworld,whenthechurchofChristshallbesettledinitslast,andmost complete, and its eternal state, and all common gifts, such asconvictionsandilluminations,andallmiraculousgifts,shallbeeternallyatanend, yet thendivine love shallnot fail,but shallbebrought to itsmost glorious perfection in every individual member of the ransomedchurchabove.Then, ineveryheart, that lovewhichnowseemsasbutaspark,shallbekindledtoabrightandglowingflame,andeveryransomedsoulshallbeasitwereinablazeofdivineandholylove,andshallremainandgrowinthisgloriousperfectionandblessednessthroughalleternity!

Ishallgivebutasinglereasonforthetruthofthedoctrinewhichhasthusbeenpresented.Andthegreatreasonwhyitisso,thatotherfruitsoftheSpiritfail,andthegreatfruitofloveremains,is,thatloveisthegreatendof all the other fruits and gifts of the Spirit. The principle and theexercisesofdivine love in theheart, and the fruitsof it in the conduct,andthehappinessthatconsistsinandflowsfromitthesethingsarethegreatendofall the fruitsof theSpirit that fail.Charityordivine love istheend,towhichalltheinspiration,andallthemiraculousgiftsthateverwereintheworld,arebutthemeans.Theywereonlymeansofgrace,butcharityordivine love isgrace itself;andnotonlyso,but thesumofallgrace. Revelation andmiracles were never given for any other end butonly to promoteholiness, andbuildup the kingdomofChrist inmen'shearts;butChristianloveisthesumofallholiness,anditsgrowthisbutthegrowthofChrist'skingdominthesoul.TheextraordinaryfruitsoftheSpiritweregivenforrevealingandconfirmingthewordandwillofGod,thatmen by believingmight be conformed to that will: and they werevaluableandgoodonlysofarastheytendedtothisend.Andhencewhenthatendwasobtained,andwhen thecanonof theScriptures, thegreatandpowerfulmeansofgrace,wascompleted,andtheordinancesoftheNewTestament and of the last dispensationwere fully established, theextraordinary gifts ceased, and came to an end, as being no furtheruseful.Miraculousgiftsbeingameanstoafurtherend,theyaregoodnofurther thanas they tend to that end.Butdivine love is that end itself,andthereforeremainswhenthemeanstoitcease.Theendisnotonlya

good,butthehighestkindofgoodinitself,andthereforeremainsforever.SoitiswithrespecttothecommongiftsoftheSpiritthataregiveninallages, such as illumination, conviction, etc. They have no good inthemselves, and areno further good than as they tend topromote thatgraceandholinesswhichradicallyandsummarilyconsistindivinelove;andthereforewhenthisendisoncefullyanswered,thereshallbeanendforeverofthesecommongifts,whiledivinelove,whichistheendofthemall,shalleternallyremain.Intheapplicationofthissubject,Iwouldremark,

1.Thatthereseemstobenoreasontothink,assomehavethought,thattheextraordinarygiftsoftheSpiritaretoberestoredtothechurchinthefutureandglorioustimesofherlatter-dayprosperityandblessedness.—Manydivineshavebeenoftheopinion,thatwhenthelatter-daygloryofthechurch,whichisspokenofintheWordofGod,shallcome,therewillagain be prophets, andmen endowed with the gifts of tongues and ofworkingmiracles,aswasthecaseinthetimesoftheapostles;andsomenowlivingseemtobeofthesamemind.

But from what the apostle says in the text and context, it seems asthought we had no reason to imagine any such thing from what theScripturessayofthegloriousnessofthosetimes,orbecauseitspeaksofthestateofthechurchthenasbeingmoregloriousthaneverbefore,andasthoughtheSpiritofGodwouldthenbepouredoutinmoreabundantmeasurethaneverintimespast.Allthesethingsmaybe,andyettherebenosuchextraordinarygiftsbestowedon thechurch.When theSpiritofGod is poured out for the purpose of producing and promoting divinelove,heispouredoutinamoreexcellentwaythanwhenheismanifestedinmiraculousgifts.Thistheapostleexpresslyteachesinthelatterpartofthe foregoing chapter,where, after enumeratingmanymiraculous gifts,headvisesChristianstocovetordesirethebestofthem,butthenadds,"And yet show I unto you a more excellent way," namely, to seek theinfluenceoftheSpiritofGod,workingcharityordivineloveintheheart.Surely the Scriptures,when speaking of the future glorious state of thechurchasbeingsuchanexcellentstate,giveusnoreasontoconcludethatthe Spirit ofGodwill be poured out then in any otherway than in themostexcellentway.AnddoubtlessthemostexcellentwayoftheSpiritis

forthemostexcellentstateofthechurch.

The future state of the church being so much more perfect than inprevioustimes,doesnottendtoprovethatthenthereshallbemiraculousgifts, but rather the contrary. For the apostle himself, in the text andcontext,speaksoftheseextraordinarygiftsceasingandvanishingawaytogive place for a kind of fruits or influences of the Spirit that aremoreperfect.Ifyoudobutreadthetextinconnectionwiththetwofollowingverses, youwill see that the reason impliedwhy prophecy and tonguesfail, and charity remains, is this, that the imperfect gives way to theperfect, and the less excellent to the more excellent; and the moreexcellent,hedeclares,ischarityorlove.Prophecyandmiraclesarguetheimperfection of the state of the church, rather than its perfection. Forthey are means designed by God as a stay or support, or as a leadingstring,ifImaysosay,tothechurchinitsinfancy,ratherthanasmeansadaptedtoitinitsfullgrowth;andassuchtheapostleseemstospeakofthem. When the Christian church first began, after the ascension ofChrist,itwasinitsinfancy,andthenitneededmiracles,etc.,toestablishit; but, being once established, and the canon of the Scriptures beingcompleted,theyceased,which,accordingtotheapostle'sarguing,showstheir imperfection, and how much inferior they are to that fruit orinfluence of the Holy Spirit which is seen in divine love. Why, then,shouldweexpectthattheyshouldberestoredagainwhenthechurchisinitsmostperfectstate?Allthesemiraculousgiftstheapostleseemstocall"childish things," in comparisonwith the nobler fruit of Christian love.They are adapted to the childish state of the church,while holy love ismoretobeexpectedinitsfull-grownandmanlystate;andinthemselvestheyarechildish,incomparisonwiththatholylovewhichwillsoaboundinthechurchwhenitcomestoitsperfectstatureinChristJesus.

Noristhegloriousnessofthefuturetimesofthechurchanyargumentforthecontinuance,inthosetimes,ofthemiraculousgiftsoftheSpirit.Forsurely the state of the church then will not bemore glorious than theheavenlystate;andyettheapostleteaches,thatintheheavenlystateallthesegiftsshallbeatanend,andtheinfluenceoftheSpiritinproducingdivineloveonlyshallremain.Nordoesitappearthatthereshallbeanyneed of miraculous gifts in order to the bringing about of the future

glorioustimesofthechurch;forGodisabletobringthemaboutwithoutthe instrumentality of these gifts. If the Spirit ofGod be poured out inonly his gracious influences in converting souls, and in kindling divinelove in them in suchmeasure as hemay andwill, thiswill be enough,withoutnewrevelationsormiracles,toproduceall theeffectsthatneedtobeproducedinordertothebringinginoftheglorioustimesofwhichwearespeaking;aswemayallbeconvincedbythelittlewehaveseeninthelateoutpouringoftheSpiritinthisandtheneighboringtowns.Ifweneededanynewruletogoby,andthecommoninfluencesoftheSpirit,together with theWord of God, were insufficient, then theremight besomenecessity for restoringmiracles.But there isnoneedwhateverofnewScripturesbeinggiven,orofanyadditionsbeingmadetothosewehave,fortheyareinthemselvesaperfectruleforourfaithandpractice;andasthereisnoneedofanewcanonofScripture,sothereisnoneedofthosemiraculous gifts, the great object ofwhichwas, either to confirmtheScriptures,ortomakeupforthewantofthemwhenasyettheyhadnotbeengivenbytheinspiringSpirit.

2. The subject we have been considering should make personsexceedinglycautioushowtheygiveheedtoanythingthatmaylooklikeanew revelation, or that may claim to be any extraordinary gift of theSpirit.—Sometimesapersonmayhaveanimpressioninhismindastosomethingthathethinksimmediatelyrevealedtohimthatistocometopass concerning himself or some of his relatives or friends; or as tosomethingthatistocometopassthatbeforewashidfromhim,andifithadnotbeenrevealed,wouldremainstillasecret;or,perhaps,hethinksit has been revealed to him, what is the spiritual state of some otherperson, or of his own soul, in some other way than by the scripturalmarks and evidences of grace in theheart. Sometimespersons imaginethattheyhaveanimmediatedirectionfromheaventogoanddothis,orthat, or the other thing, by impressions immediately made on theirminds,or in someotherway thanby learning fromScriptureor reasonthat it is their duty. And sometimes they fancy that God immediatelyrevealstothembyadream,whatthefutureshallbe.Butallthesethings,if they were from God's Spirit, would be of the nature of thoseextraordinarygiftsof theSpiritwhichtheapostlesaysdoceaseandaredone away, and which, having long since failed, there is no reason to

supposethatGodwillrestoreagain.AndiftheyarenotfromGod'sSpirit,theyarebutgrossdelusions.Andoncemore,

3.Thesubjectteacheshowgreatlyweshouldvaluethoseinfluencesandfruits of the Spirit which are evidences of true grace in the soul, andwhichareallsummarilyincludedincharityordivinelove.—Thisistheendanddesignoftheapostleinthetextandcontext,toteachustovaluethis charity or love, by showing that it never fails, though all themiraculousgiftsoftheSpiritdofailandcometoanend.Thisgraceisthemost excellent fruitof theSpirit,withoutwhich themost extraordinaryandmiraculousgiftsarenothing.Thisisthegreatendtowhichtheyarebut the means; and which is, of course, more excellent than all thesemeans.Letusall,therefore,earnestlyseekthisblessedfruitoftheSpirit,andletusseekthatitmayaboundinoursouls;thattheloveofGodmaymoreandmorebeshedabroad inourhearts,andthatwemay lovetheLordJesusChristinsincerity,andloveoneanotherasChristhathlovedus.Thusweshallpossesstherichestofalltreasures,andthehighestandmostexcellentofallgraces.Havingwithinusthatlovewhichisimmortalinitsnature,weshallhavethesurestevidencethatourimmortalitywillbeblessed,andthatourhopeofeternallifeisthatgoodhopewhichshallneverdisappointus.Lovecherishedinthesoulonearth,willbetoustheforetasteof,andthepreparationfor,thatworldwhichisaworldoflove,andwheretheSpiritoflovereignsandblessesforever.

Heaven,AWorldofLove.

1 Corinthians 13:8-10 , "Charity never faileth: but whether there beprophecies, they shall fail; whether there be tongues, they shall cease;whether therebeknowledge, it shallvanishaway.Forweknow inpart,andweprophesy in part. Butwhen thatwhich is perfect is come, thenthatwhichisinpartshallbedoneaway."

FROMthe first of these verses, Ihavealreadydrawn thedoctrine, thatthatgreatfruitoftheSpiritinwhichtheHolyGhostshallnotonlyforaseason, but everlastingly, be communicated to the church of Christ, ischarity or divine love. And now I would consider the same verse in

connectionwiththetwothat followit,anduponthethreeverseswouldmaketwoobservations.

First,thatitismentionedasonegreatexcellenceofcharity,thatitshallremainwhenallotherfruitsoftheSpirithavefailed.And,

Second, that this will come to pass in the perfect state of the church,whenthatwhichisinpartshallbedoneaway,andthatwhichisperfectiscome.

There is a twofold imperfect, and so a twofold perfect state of theChristianchurch.Thechurchinitsbeginning,orinitsfirststage,beforeitwasstronglyestablishedintheworld,andsettledinitsNewTestamentstate, and before the canon of Scripture was completed, was in animperfect state— a state, as it were, of childhood, in comparisonwithwhatitwastobeinitselderandlaterages,whenitshouldhavereacheditsstateofmanhood,orofcomparativeearthlyperfection.Andso,again,this comparatively perfect church ofChrist, so long as it remains in itsmilitant state, that is, down to the end of time, will still be in animperfect,and,asitwere,inachildishstate,incomparisonwithwhatitwillbeinitsheavenlystate,inwhichlatteritiscomparativelyinitsstateofmanhoodorperfection.

And so there is a twofold failing of thesemiraculous gifts of the Spirithere mentioned. One was at the end of the first or infant age of thechurch,whenthecanonofScripturewascompleted,andsotherewastobenoneedofsuchgifts forthechurchin its latterages,whenitshouldhaveputawaychildishthings,andcometoastateofmanhoodbeforetheendof theworld,andwhentheSpiritofGodshouldmostgloriouslybepoured out andmanifested in that love or charity,which is its greatestandeverlastingfruit.Andtheotherwillbe,whenallthecommonfruitsofthe Spirit cease with respect to particular persons at death, and with.respect to thewholechurchat theendof theworld,whilecharityshallstillremaininheaven,andtheretheSpiritofGodshallbepouredforthandmanifestedinperfectloveineveryhearttoalleternity.

Theapostle,inthecontext,seemstohaverespecttoboththesestatesofthe church,but especially to the latter.For though theglorious stateof

thechurchinitslatterageonearth,willbeperfectincomparisonwithitsformerstate,yetitsstateinheavenisthatstateofthechurchtowhichtheexpressions of the apostle seemmost agreeable, when he says, "Whenthat which is perfect is come," etc., and, "Now we see through a glassdarkly,but thenface to face;nowIknowinpart,but thenshall IknowevenasalsoIamknown."Thedoctrine,then,thatIwoulddrawfromthetextis,that

HEAVENISAWORLDOFCHARITYORLOVE.

Theapostlespeaks,inthetext,ofastateofthechurchwhenitisperfectinheaven, and therefore a state inwhich theHolySpirit shall bemoreperfectlyandabundantlygiventothechurchthanitisnowonearth.Butthewayinwhichitshallbegivenwhenitissoabundantlypouredforth,willbeinthatgreatfruitoftheSpirit,holyanddivinelove,intheheartsofalltheblessedinhabitantsofthatworld.Sothattheheavenlystateofthe church is a state that is distinguished from its earthly state, as it isthatstatewhichGodhasdesignedespeciallyforsuchacommunicationofhisHolySpirit,and inwhich it shallbegivenperfectly,whereas, in thepresentstateofthechurch, it isgivenwithgreat imperfection.Andit isalsoastateinwhichthisholyloveorcharityshallbe,asitwere,theonlygiftorfruitoftheSpirit,asbeingthemostperfectandgloriousofall,andwhich,beingbrought toperfection, rendersallothergifts thatGodwaswont to bestowonhis churchon earth, needless.And thatwemay thebetterseehowheavenisthusaworldofholylove,Iwouldconsider,first,thegreatcauseandfountainoflovethatisinheaven;second,theobjectsof love that it contains; third, the subjects of that love; fourth, itsprinciple,ortheloveitself;fifth,theexcellentcircumstancesinwhichitisthereexercisedandexpressedandenjoyed;and,sixth,thehappyeffectsandfruitsofallthis.And,

I.TheCAUSEandFOUNTAINof love inheaven.—HereIremarkthatthe God of love himself dwells in heaven. Heaven is the palace orpresence-chamberofthehighandholyOne,whosenameislove,andwhoisboththecauseandsourceofallholylove.God,consideredwithrespecttohisessence,iseverywhere—hefillsbothheavenandearth.Butyetheis said, in some respects, to bemore especially in some places than inothers.Hewassaidofold todwell in the landof Israel,aboveallotherlands; and in Jerusalem, above all other cities of that land; and in thetemple, above all other buildings in the city; and in the holy of holies,aboveallotherapartmentsofthetemple;andonthemercyseat,overtheark of the covenant, above all other places in the holy of holies. Butheavenishisdwelling-placeaboveallotherplacesintheuniverse;andallthoseplacesinwhichhewassaidtodwellofold,werebuttypesofthis.HeavenisapartofcreationthatGodhasbuiltforthisend,tobetheplaceof his glorious presence, and it is his abode forever; and here will hedwell,andgloriouslymanifesthimselftoalleternity.

Andthisrendersheavenaworldoflove;forGodisthefountainoflove,asthesunisthefountainoflight.AndthereforethegloriouspresenceofGodinheaven, fillsheavenwith love,asthesun,placedinthemidstofthevisibleheavens inaclearday, fills theworldwith light.Theapostletellsusthat"Godislove;"andtherefore,seeingheisaninfinitebeing,itfollowsthatheisaninfinitefountainoflove.Seeingheisanall-sufficientbeing, it follows that he is a full and over-flowing, and inexhaustiblefountainoflove.Andinthatheisanunchangeableandeternalbeing,heisanunchangeableandeternalfountainoflove.

There,even inheaven,dwells theGodfromwhomeverystreamofholylove,yea,everydropthatis,oreverwas,proceeds.TheredwellsGodtheFather,GodtheSon,andGodtheSpirit,unitedasone,ininfinitelydear,and incomprehensible, andmutual, and eternal love. There dwellsGodtheFather,whoisthefatherofmercies,andsothefatheroflove,whosolovedtheworldastogivehisonly-begottenSontodieforit.TheredwellsChrist,theLambofGod,theprinceofpeaceandoflove,whosolovedtheworldthatheshedhisblood,andpouredouthissouluntodeathformen.There dwells the great Mediator, through whom all the divine love isexpressed towardmen, and by whom the fruits of that love have been

purchased, and through whom they are communicated, and throughwhom love is imparted to the hearts of all God's people. There dwellsChristinbothhisnatures,thehumanandthedivine,sittingonthesamethronewiththeFather.Andtheredwells theHolySpirit—theSpiritofdivinelove,inwhomtheveryessenceofGod,asitwere,flowsout,andisbreathedforthinlove,andbywhoseimmediateinfluenceallholyloveisshedabroadintheheartsofallthesaintsonearthandinheaven.There,inheaven,thisinfinitefountainoflove—thiseternalThreeinOne—issetopenwithoutanyobstacle tohinderaccess to it, as it flows forever.There thisgloriousGod ismanifested,andshines forth, in fullglory, inbeams of love. And there this glorious fountain forever flows forth instreams, yea, in rivers of love and delight, and these rivers swell, as itwere,toanoceanoflove,inwhichthesoulsoftheransomedmaybathewiththesweetestenjoyment,andtheirhearts,asitwere,bedelugedwithlove!Again,Iwouldconsiderheaven,withregard,

II.TotheOBJECTSoflovethatitcontains.—AndhereIwouldobservethreethings:—

1.Therearenonebutlovelyobjectsinheaven.—No.odious,orunlovely,orpollutedpersonorthingistobeseenthere.Thereisnothingtherethatiswicked or unholy. "There shall in nowise enter into it anything thatdefileth, neither whatsoever worketh abomination" (Rev. 21:27 ). Andthere is nothing that is deformedwith any natural ormoral deformity;buteverythingisbeauteoustobehold,andamiableandexcellentinitself.TheGodthatdwellsandgloriouslymanifestshimself there, is infinitelylovely;gloriouslylovelyasaheavenlyFather,asadivineRedeemer,andasaholySanctifier.

Allthepersonsthatbelongtotheblessedsocietyofheavenarelovely.TheFatherofthefamilyislovely,andsoareallhischildren;theheadofthebodylovely,andsoareallthemembers.Amongtheangelstherearenonethatareunlovely—fortheyareallholy;andnoevilangelsaresufferedtoinfestheavenastheydothisworld,buttheyarekeptforeveratadistancebythatgreatgulfwhichisbetweenthemandthegloriousworldoflove.Andamongallthecompanyofthesaints,therearenounlovelypersons.Therearenofalseprofessorsorhypocritesthere;nonethatpretendtobesaints,andyetareofanunchristianandhatefulspiritorbehavior,asis

oftenthecaseinthisworld;nonewhosegoldhasnotbeenpurifiedfromitsdross;nonewhoarenotlovelyinthemselvesandtoothers.Thereisnooneobject there togiveoffense,oratany time togiveoccasion foranypassion or emotion of hatred or dislike, but every object there shallforeverdrawforthlove.

Andnotonlyshallallobjectsinheavenbelovely,but,

2.Theyshallbeperfectly lovely.—Therearemanythings in thisworldthat in the general are lovely, but yet are not perfectly free from thatwhichisthecontrary.Therearespotsonthesun;andsotherearemanymen that are most amiable and worthy to be loved, who yet are notwithoutsomethingsthataredisagreeableandunlovely.Oftenthereisingoodmensomedefectoftemper,orcharacter,orconduct,thatmarstheexcellence of what otherwise would seem most amiable; and even thevery best of men, are, on earth, imperfect. But it is not so in heaven.There shall be no pollution, or deformity, or unamiable defect of anykind, seen inanypersonor thing;but everyone shallbeperfectlypure,and perfectly lovely in heaven. That blessed world shall be perfectlybright,without any darkness; perfectly fair,without any spot; perfectlyclear, without any cloud. No moral or natural defect shall ever enterthere; and there nothing will be seen that is sinful or weak or foolish;nothing,thenatureoraspectofwhichiscoarseordispleasing,orthatcanoffend themost refined taste or themost delicate eye. No string shalltherevibrateoutoftune,tocauseanyjarintheharmonyofthemusicofheaven;andnonotebesuchastomakediscordintheanthemsofsaintsandangels.

The great God who so fullymanifests himself there, is perfect with anabsoluteandinfiniteperfection.TheSonofGod,whoisthebrightnessoftheFather'sglory,appearsthereinthefullnessofhisglory,withoutthatgarbofoutwardmeannessinwhichheappearedinthisworld.TheHolyGhostshalltherebepouredforthwithperfectrichnessandsweetness,asa pure river of thewater of life, clear as crystal, proceeding out of thethrone of God and of the Lamb. And every member of that holy andblessed society shall be without any stain of sin, or imperfection, orweakness, or imprudence, or blemish of any kind. The whole church,ransomed and purified, shall there be presented to Christ, as a bride,

clothed in fine linen, clean andwhite, without spot, orwrinkle, or anysuch thing. Wherever the inhabitants of that blessed world shall turntheireyes,theyshallseenothingbutdignity,andbeauty,andglory.Themoststatelycitiesonearth,howevermagnificenttheirbuildings,yethavetheir foundations in the dust, and their streets dirty and defiled, andmadetobetroddenunderfoot;buttheverystreetsofthisheavenlycityareofpuregold, likeunto transparent glass, and its foundationsareofprecious stones, and its gates are pearls. And all these are but faintemblemsofthepurityandperfectnessofthosethatdwelltherein.Andinheaven,

3.Shallbeallthoseobjectsthatthesaintshavesettheirheartsupon,andwhichtheyhavelovedaboveallthingswhileinthisworld.—Theretheywillfindthosethingsthatappearedmostlovelytothemwhiletheydwelton earth; the things that met the approbation of their judgments, andcaptivatedtheiraffections,anddrewawaytheirsoulsfromthemostdearandpleasantofearthlyobjects.Theretheywillfindthosethingsthatweretheirdelightherebelow,andonwhichtheyrejoicedtomeditate,andwiththe sweet contemplation of which their minds were often entertained;andthere, too, thethingswhichtheychosefortheirportion,andwhichweresodeartothemthattheywerereadyforthesakeofthemtoundergothe severest sufferings, and to forsake even father, and mother, andkindred,andfriends,andwife,andchildren,andlife itself.All thetrulygreatandgood,allthepureandholyandexcellentfromthisworld,anditmay be from every part of the universe, are constantly tending towardheaven.Asthestreamstendtotheocean,soallthesearetendingtothegreatoceanofinfinitepurityandbliss.Theprogressoftimedoesbutbearthemon to itsblessedness;andus, ifweareholy, tobeunited to themthere.Everygemwhichdeathrudelytearsawayfromushereisagloriousjewel forever shining there; every Christian friend that goes before usfrom thisworld, is a ransomed spiritwaiting towelcomeus inheaven.Therewillbetheinfantofdaysthatwehavelostbelow,throughgracetobe found above; there the Christian father, andmother, and wife, andchild, and friend,withwhomwe shall renew the holy fellowship of thesaints, which was interrupted by death here, but shall be commencedagain in the upper sanctuary, and then shall never end.Therewe shallhavecompanywiththepatriarchsandfathersandsaintsoftheOldand

New Testaments, and those of whom the world was not worthy, withwhomonearthwewereonlyconversantbyfaith.Andthere,aboveall,weshallenjoyanddwellwithGodtheFather,whomwehavelovedwithallourheartsonearth;andwithJesusChrist,ourbelovedSavior,whohasalwaysbeentousthechiefamongtenthousands,andaltogetherlovely;andwiththeHolyGhost,ourSanctifier,andGuide,andComforter;andshallbefilledwithallthefullnessoftheGodheadforever!

Andsuchbeingtheobjectsofloveinheaven,Ipass,

III.Toitssubjects;andtheseare,theheartsinwhichitdwells.—Ineveryheartinheaven, lovedwellsandreigns.TheheartofGodistheoriginalseat or subject of love. Divine love is in him, not as in a subject thatreceives it fromanother, but as in its original seat,where it is of itself.LoveisinGod,aslightisinthesun,whichdoesnotshinebyareflectedlight,asthemoonandplanetsdo,butbyitsownlight,andasthegreatfountainoflight.AndfromGod,loveflowsouttowardalltheinhabitantsofheaven.Itflowsout,inthefirstplace,necessarilyandinfinitely,towardhis only-begotten Son; being poured forth, without mixture, as to anobject that is infinite, and so fully adequate to all the fullnessof a lovethat is infinite.And this infinite love is infinitely exercised towardhim.Notonlydoesthefountainsendforthstreamstothisobject,buttheveryfountainitselfwhollyandaltogethergoesouttowardhim.AndtheSonofGodisnotonlytheinfiniteobjectoflove,butheisalsoaninfinitesubjectofit.HeisnotonlythebelovedoftheFather,butheinfinitelyloveshim.The infiniteessential loveofGod, is, as itwere,an infiniteandeternal,mutual,holy,energybetweentheFatherandtheSon:apureandholyact,whereby the Deity becomes, as it were, one infinite and unchangeableemotionofloveproceedingfromboththeFatherandtheSon.ThisdivinelovehasitsseatintheDeity,asitisexercisedwithintheDeity,orinGodtowardhimself.

But this love is not confined to such exercises as these. It flows out ininnumerablestreamstowardallthecreatedinhabitantsofheaven,toallthesaintsandangelsthere.TheloveofGodtheFatherflowsouttowardChristthehead,andtoallthemembersthroughhim,inwhomtheywerebeloved before the foundation of the world, and in whom the Father'slovewasexpressedtowardthemintime,byhisdeathandsufferings,asit

now is fully manifested in heaven. And the saints and angels aresecondarilythesubjectsofholylove,notasthoseinwhomitisasinanoriginalseat,as light is inthesun,butas it is intheplanets, thatshineonlybyreflectedlight.Andthelightoftheir loveisreflectedinthefirstplace, and chiefly, back to its great source.AsGodhas given the saintsand angels love, so their love is chiefly exercised towards God itsfountain,as ismost reasonable.Theyall loveGodwitha supreme love.ThereisnoenemyofGodinheaven;butall,ashischildren,lovehimastheir Father. They are all united,with onemind, to breathe forth theirwholesoulsinlovetoGodtheireternalFather,andtoJesusChristtheircommonRedeemer,andhead,andfriend.

Christ loves all his saints in heaven. His love flows out to his wholechurchthere,andtoeveryindividualmemberofit.Andtheyall,withoneheartandonesoul,uniteinlovetotheircommonRedeemer.Everyheartisweddedtothisholyandspiritualhusband,andallrejoiceinhim,whiletheangelsjointhemintheirlove.Andtheangelsandsaintsallloveeachother. All the members of the glorious society of heaven are sincerelyunited.Thereisnotasinglesecretoropenenemyamongthemall.Notaheartistherethatisnotfulloflove,andnotasolitaryinhabitantthatisnotbelovedbyalltheothers.Andasallarelovely,soallseeeachother'slovelinesswithfullcomplacenceanddelight.Everysoulgoesoutinlovetoeveryother;andamongalltheblessedinhabitants,loveismutual,andfull,andeternal.Ipassnexttospeak,asproposed,

IV.Oftheprincipleofloveinheaven.—AndbythisImean,theloveitselfthatfillsandblessestheheavenlyworld,andwhichmaybenoticedbothastoitsnatureanddegree.And,

1.Astoitsnature.—Initsnature,thisloveisaltogetherholyanddivine.Mostofthelovethatthereisinthisworldisofanunhallowednature.Butthe love thathasplace inheaven isnotcarnalbut spiritual. Itdoesnotproceed from corrupt principles or selfishmotives, nor is it directed tomean and vile purposes and ends. As opposed to all this, it is a pureflame,directedbyholymotives,andaimingatnoendsinconsistentwithGod'sgloryandthehappinessoftheuniverse.ThesaintsinheavenloveGodforhisownsake,andeachotherforGod'ssake,andforthesakeofthe relation that they have to him, and the image of God that is upon

them.Alltheirloveispureandholy.Wemaynoticethislove,also,

2.Astoitsdegree.—Andindegreeitisperfect.Thelovethatdwellsinthe heart of God is perfect, with an absolutely infinite and divineperfection.TheloveofangelsandsaintstoGodandChrist, isperfectinitskind,orwithsuchaperfectionasispropertotheirnature.Itisperfectwith a sinless perfection, and perfect in that it is commensurate to thecapacitiesoftheirnature.Soitissaidinthetext,that"whenthatwhichisperfectiscome,thatwhichisinpartshallbedoneaway."Theirloveshallbe without any remains of any contrary principle, having no pride orselfishnesstointerruptitorhinderitsexercises.Theirheartsshallbefulloflove.Thatwhichwasintheheartonearthasbutagrainofmustard-seed, shallbeasagreat tree inheaven.Thesoul that in thisworldhadonlyalittlesparkofdivineloveinit,inheavenshallbe,asitwere,turnedintoabrightandardentflame,likethesuninitsfullestbrightness,whenithasnospotuponit.

Inheaventhereshallbenoremainingenmity,ordistaste,orcoldness,ordeadnessofhearttowardsGodandChrist.Nottheleastremainderofanyprincipleofenvyshallexisttobeexercisedtowardangelsorotherbeingswho are superior in glory; nor shall there be aught like contempt orslighting of thosewho are inferiors. Those that have a lower station inglorythanothers,suffernodiminutionoftheirownhappinessbyseeingothers above them in glory. On the contrary, all the members of thatblessed society rejoice in each other's happiness, for the love ofbenevolenceisperfectinthemall.Everyonehasnotonlyasincere,butaperfectgoodwilltoeveryother.Sincereandstrongloveisgreatlygratifiedanddelighted in theprosperityof thebelovedobject;and if the lovebeperfect,thegreatertheprosperityofthebelovedis,themoreistheloverpleasedanddelighted;fortheprosperityofthebelovedis,asitwere,thefoodoflove,andthereforethegreaterthatprosperity,themorerichlyislove feasted. The love of benevolence is delighted in beholding theprosperity of another, as the love of complacence is, in beholding thebeautyorperfectionofanother.Sothatthesuperiorprosperityofthosethatarehigheringlory,issofarfrombeingahindrancetothedegreeoflovefelttowardthem,thatitisanadditiontoit,orapartofit.

There is undoubtedly an inconceivably pure, sweet, and fervent love

between the saints in glory; and that love is in proportion to theperfectionandamiablenessoftheobjectsbeloved,andthereforeitmustnecessarilycausedelight in themwhen theysee that thehappinessandglory of others are in proportion to their amiableness, and so inproportiontotheirlovetothem.Thosethatarehighestinglory,arethosethatarehighestinholiness,andthereforearethosethataremostbelovedbyallthesaints;fortheymostlovethosethataremostholy,andsotheywillallrejoiceintheirbeingthemosthappy.AnditwillnotbeagrieftoanyofthesaintstoseethosethatarehigherthanthemselvesinholinessandlikenesstoGod,morelovedalsothanthemselves,forallshallhaveasmuchloveastheydesire,andasgreatmanifestationsofloveastheycanbear; and so all shall be filly satisfied; and where there is perfectsatisfaction, there can be no reason for envy. And there will be notemptationforanytoenvythosethatareabovetheminglory,onaccountof the latter being lifted up with pride; for there will be no pride inheaven.Wearenottoconceivethatthosewhoaremoreholyandhappythan others in heaven,will be elated and lifted up in their spirit aboveothers; for those who are above others in holiness, will be superior totheminhumility.Thesaintsthatarehighestinglorywillbethelowestinhumblenessofmind,fortheirsuperiorhumilityispartoftheirsuperiorholiness.Thoughallareperfectlyfreefrompride,yet,assomewillhavegreaterdegreesofdivineknowledgethanothers,andlargercapacitiestoseemore of the divine perfections, so they will see more of their owncomparativelittlenessandnothingness,andthereforewillbelowestandmostabasedinhumility.

And,besides,theinferioringlorywillhavenotemptationtoenvythosethatarehigherthanthemselves,forthosethatarehighestwillnotonlybemorelovedbythelowerfortheirhigherholiness,buttheywillalsohavemoreofthespiritoflovetoothers,andsowilllovethosethatarebelowthemmorethaniftheirowncapacityandelevationwereless.Theythatare highest in degree in glory, will be of the highest capacity; and sohaving the greatest knowledge, will see most of God's loveliness, andconsequentlywillhavelovetoGodandlovetothesaintsmostaboundingintheirhearts.Andonthisaccountthosethatareloweringlorywillnotenvy those that are above them, because they will bemost beloved bythose that are highest in glory.And the superior in glorywill be so far

fromslightingthosethatareinferior,thattheywillhavemostabundantlove to them— greater degrees of love in proportion to their superiorknowledgeandhappiness.Thehigheranyareinglory,themoretheyarelikeChristinthisrespect,sothattheloveofthehighertothelowerwillbegreaterthantheloveoftheequalsofthelattertothem.Andwhatputsitbeyondalldoubtthatseeingthesuperiorhappinessofotherswillnotbe a damp to the happiness of the inferior, is this, that their superiorhappinessconsists in theirgreaterhumility,and in theirgreater love tothem,andtoGod,andtoChrist,thantheinferiorwillhaveinthemselves.Suchwillbe thesweetandperfectharmonyamongtheheavenlysaints,and such the perfect love reigning in every heart toward every other,withoutlimitoralloy,orinterruption;andnoenvy,ormalice,orrevenge,or contempt, or selfishness shall ever enter there, but all such feelingsshall be kept as far away as sin is from holiness, and as hell is fromheaven!Letusnextconsider,

V. The excellent circumstances in which love shall be exercised andblessed,andenjoyedinheaven.—And,

1.Love inheaven isalwaysmutual.—It isalwaysmetwithanswerablereturns of lovewith returns that are proportioned to its exercise. Suchreturns, love always seeks; and just in proportion as any person isbeloved, in the same proportion is his love desired and prized. And inheaventhisdesireoflove,orthisfondnessforbeingloved,willneverfailof being satisfied. No inhabitants of that blessed world will ever begrievedwiththethoughtthattheyareslightedbythosethattheylove,orthattheirloveisnotfullyandfondlyreturned.

AsthesaintswillloveGodwithaninconceivableardencyofheart,andtothe utmost of their capacity, so theywill know that he has loved themfrom all eternity, and still loves them, and will continue to love themforever.AndGodwillthengloriouslymanifesthimselftothem,andtheyshallknowthatallthathappinessandglorywhichtheyarepossessedof,arethefruitsofhis love.Andwiththesameardorandfervencywill thesaintslovetheLordJesusChrist;andtheirlovewillbeaccepted;andtheyshallknowthathehaslovedthemwithafaithful,yea,evenwithadyinglove.Theyshallthenbemoresensiblethannowtheyare,whatgreatloveitmanifestedinChristthatheshouldlaydownhislifeforthem;andthen

willChristopen to their view thegreat fountainof love inhisheart forthem,beyondallthattheyeversawbefore.Herebytheloveofthesaintsto God and Christ is seen to he reciprocated, and that declarationfulfilled,"Ilovethemthatloveme;"andthoughtheloveofGodtothemcannotproperlybecalledthereturnoflove,becausehelovedthemfirst,yetthesightofhislovewill,onthatveryaccount,themorefillthemwithjoyandadmiration,andlovetohim.

The love of the saints, one to another, will always be mutual andreciprocated, though we cannot suppose that everyone will, in allrespects,beequallybeloved.SomeofthesaintsaremorebelovedofGodthan others, even on earth. The angel told Daniel that he was "a mangreatlybeloved"(Dan.9:23);andLukeiscalled"thebelovedphysician"(Col.4:14);andJohn,"thedisciplewhomJesusloved"(John20:2).Andso,doubtless,thosethathavebeenmosteminentinfidelityandholiness,andthatarehighestinglory,aremostbelovedbyChristinheaven;anddoubtless those saints that are most beloved of Christ, and that arenearesttohiminglory,aremostbelovedbyalltheothersaints.Thuswemayconclude that suchsaintsas theapostlePauland theapostleJohnaremorebelovedbythesaintsinheaventhanothersaintsoflowerrank.They are more beloved by lower saints than those of equal rank withthemselves.Butthenthereareanswerablereturnsofloveinthesecases;forassucharemorebelovedbyallothersaints,sotheyarefullerofloveto other saints The heart of Christ, the great Head of all the saints, ismorefulloflovethantheheartofanysaintcanbe.Helovesallthesaintsfarmore than any of them love each other. But themore any saint islovedofhim,themoreisthatsaintlikehim,inthisrespect,thatthefullerhisheartisoflove.

2. The joy of heavenly love shall never be interrupted or damped byjealousy.—Heavenlyloverswillhavenodoubtoftheloveofeachother.Theyshallhavenofearthatthedeclarationsandprofessionsoflovearehypocritical;butshallbeperfectlysatisfiedofthesincerityandstrengthof each other's affection, as much as if there were a window in everybreast, so that everything in theheart couldbe seen.There shall benosuch thing as flattery or dissimulation in heaven, but there perfectsincerityshallreignthroughallandinall.Everyonewillbejustwhathe

seemstobe,andwillreallyhaveallthelovethatheseemstohave.Itwillnot be as in this world, where comparatively few things are what theyseem to be, and where professions are oftenmade lightly and withoutmeaning;butthereeveryexpressionofloveshallcomefromthebottomoftheheart,andallthatisprofessedshallbereallyandtrulyfelt.

ThesaintsshallknowthatGodlovesthem,andtheyshallneverdoubtthegreatnessofhislove,andtheyshallhavenodoubtoftheloveofalltheirfellow inhabitants in heaven. And they shall not be jealous of theconstancyofeachother'slove.Theyshallhavenosuspicionthatthelovewhichothershavefelttowardthemisabated,orinanydegreewithdrawnfrom themselves for the sakeof somerival,orby reasonofanything inthemselveswhichtheysuspect isdisagreeable toothers,or throughanyinconstancyintheirownheartsortheheartsofothers.Norwilltheybeinthe least afraid that the love of any will ever be abated toward them.Thereshallbenosuchthingasinconstancyandunfaithfulnessinheaven,tomolest and disturb the friendship of that blessed society. The saintsshallhaveno fear that the loveofGodwilleverabate towards them,orthat Christ will not continue always to love them with unabatedtendernessandaffection.Andtheyshallhavenojealousyoneofanother,but shallknowthatbydivinegrace themutual love thatexistsbetweenthemshallneverdecaynorchange.

3.Thereshallbenothingwithinthemselvestoclogorhinderthesaintsinheavenintheexercisesandexpressionsoflove.—Inthisworldthesaintsfind much to hinder them in this respect. They have a great deal ofdullnessandheaviness.Theycarryaboutwiththemaheavy-moldedbody—aclodofearth—amassoffleshandbloodthatisnotfittedtobetheorganforasoulinflamedwithhighexercisesofdivinelove;butwhichisfoundagreatclogandhindrancetothespirit,sothattheycannotexpresstheirlovetoGodastheywould,andcannotbesoactiveandlivelyinitastheydesire.Often they fainwould fly,but theyarehelddownaswithadeadweightupontheirwings.Fainwouldtheybeactive,andmountup,as a flame of fire, but they find themselves, as it were, hampered andchaineddown, so that theycannotdoas their love inclines themtodo.Love disposes them to burst forth in praise, but their tongues are notobedient; they want words to express the ardency of their souls, and

cannotordertheirspeechbyreasonofdarkness(Job37:19);andoften,for want of expressions, they are forced to content themselves withgroaningsthatcannotbeuttered(Rom.8:26).

Butinheaventheyshallhavenosuchhindrance.Theretheywillhavenodullness and unwieldiness, and no corruption of heart to war againstdivine love, andhinder its expressions; and therenoearthlybody shallclog with its heaviness the heavenly flame. The saints in heaven shallhave no difficulty in expressing all their love. Their souls being on firewithholyloveshallnotbelikeafirepentup,butlikeaflameuncoveredandatliberty.Theirspirits,beingwingedwithlove,shallhavenoweightupon them tohinder their flight.There shall benowant of strengthoractivity, nor anywant of wordswherewith to praise the object of theiraffection. Nothing shall hinder them from communing with God, andpraising and serving him just as their love inclines them to do. Lovenaturally desires to express itself; and in heaven the love of the saintsshallbeatfulllibertytoexpressitselfasitdesires,whetheritbetowardsGodortocreatedbeings.

4.Inheavenlovewillbeexpressedwithperfectdecencyandwisdom.—Many in this world that are sincere in their hearts, and have indeed aprincipleoftruelovetoGodandtheirneighbor,yethavenotdiscretiontoguide them in the manner and circumstances of expressing it. Theirintentions,andsotheirspeeches,aregood,butoftennotsuitablytimed,nor discreetly ordered as to circumstances, but are attended with anindiscreetnessthatgreatlyobscuresthelovelinessofgraceintheeyesofothers.But inheaven theamiablenessandexcellenceof their loveshallnotbeobscuredbyanysuchmeans.Thereshallbenoindecentorunwiseordissonantspeechesoractions—nofoolishandsentimentalfondness—noneedlessofficiousness—noloworsinfulpropensitiesofpassion—and no such thing as affections clouding or deluding reason, or goingbeforeoragainstit.Butwisdomanddiscretionshallbeasperfectinthesaintsasloveis,andeveryexpressionoftheirloveshallbeattendedwiththemostamiableandperfectdecencyanddiscretionandwisdom.

5.Thereshallbenothingexternal inheaventokeep its inhabitantsatadistance from each other, or to hinder theirmost perfect enjoyment ofeachother'slove.—Thereshallbenowallofseparationinheaventokeep

thesaintsasunder,norshalltheybehinderedfromthefullandcompleteenjoymentofeachother'slovebydistanceofhabitation;fortheyshallallbe together, as one family, in their heavenly Father's house. Nor shallthere be any want of full acquaintance to hinder the greatest possibleintimacy; andmuch less shall there be anymisunderstanding betweenthem,ormisinterpretingthingsthataresaidordonebyeachother.Thereshall be no disunion through difference of temper, or manners, orcircumstances, or from various opinions, or interests, or feelings, oralliances;butallshallbeunitedinthesameinterests,andallalikealliedto thesameSavior,andallemployed in thesamebusiness, servingandglorifyingthesameGod.

6.Inheavenallshallbeunitedtogetherinverynearanddearrelations—Love always seeks a near relation to the one who is beloved; and inheaventheyshallallbenearlyalliedandrelatedtoeachother.AllshallbenearlyrelatedtoGodthesupremeobjectoftheirlove,fortheyshallallbehischildren.AndallshallbenearlyrelatedtoChrist,forheshallbetheheadofthewholesociety,andthehusbandofthewholeChurchofsaints,all of whom together shall constitute his spouse. And they shall all berelatedtoeachotherasbrethren,forallwillbebutonesociety,orratherbutonefamily,andallmembersofthehouseholdofGod.Andmorethanthis,

7.Inheavenallshallhavepropertyandownershipineachother.—Loveseekstohavethebeloveditsown;anddivineloverejoicesinsaying,"Mybelovedismine,andIamhis."Andinheavenallshallnotonlyberelatedonetoanother,buttheyshallbeeachother's,andbelongtoeachother.The saints shall beGod's.He brings themhome to himself in glory, asthatpartofthecreationthathehaschosenforhispeculiartreasure.Andon the other hand, God shall be theirs, made over to them in aneverlastingcovenant in thisworld,andnowtheyshallbe forever in fullpossessionofhimastheirportion.AndsothesaintsshallbeChrist's,forhehasboughtthemwithaprice;andheshallbetheirs,forhethatgavehimself for themwill have given himself to them; and in the bonds ofmutual and everlasting love, Christ and the saints will have giventhemselvestoeachother.AndasGodandChristshallbethesaints',sothe angels shall be their angels, as is intimated inMat. 18:10 ; and the

saints shallbeoneanother's, for theapostle speaks (2Cor.8:5 )of thesaintsinhisdays,asfirstgivingthemselvestotheLord,andthentooneanotherby thewillofGod;and if this isdoneonearth, itwillbemoreperfectlydoneinheaven.

8. In heaven they shall enjoy each other's love in perfect anduninterruptedprosperity.—Whatoftenonearthalloysthepleasureandsweetness of worldly pleasure, is, that though persons live in love, yetthey live in poverty, ormeetwith great difficulties and sore afflictions,wherebytheyaregrievedforthemselvesandforoneanother.For,thoughinsuchcasesloveandfriendshipinsomerespectslightentheburdentobe borne, yet in other respects they rather add to its weight, becausethose that love each other become, by their very love, sharers in eachother's afflictions, so that each has not only his own trials to bear, butthose also of his afflicted friends. But there shall be no adversity inheaven,togiveoccasionforapitifulgriefofspirit,ortomolestordisturbthose who are heavenly friends in the enjoyment of each other'sfriendship. But they shall enjoy one another's love in the greatestprosperity,andingloriousrichesandcomfort,andinthehighesthonoranddignity, reigning together in theheavenlykingdom— inheritingallthings, sitting on thrones, all wearing crowns of life, and being madekingsandpriestsuntoGodforever.

Christandhisdisciples,whileonearth,wereoftentogetherinafflictionand trial, and they kept up and manifested the strongest love andfriendship to each other under great and sore sufferings. And now inheaven they enjoy each other's love in immortal glory, all sorrow andsighing having forever fled away. Both Christ and his saints wereacquaintedwithmuchsorrowandgriefinthisworld,thoughChristhadthe greatest share, being peculiarly a "man of sorrows." But in heaventhey shall sit together in heavenly places, where sorrow and grief shallnevermorebeknown.Andsoallthesaintswillenjoyeachother'sloveinheaven, in a glory andprosperity in comparisonwithwhich thewealthandthronesofthegreatestearthlyprincesarebutassordidpovertyanddestitution.Sothatastheyloveoneanother,theyhavenotonlytheirownbuteachother'sprosperitytorejoicein,andarebylovemadepartakersof eachother's blessedness andglory. Such is the loveof every saint to

everyothersaint,thatitmakestheglorywhichheseesothersaintsenjoy,asitwere,hisown.Hesorejoicesthattheyenjoysuchglory,thatitisinsome respects to him as if he himself enjoyed it in his own personalexperience.

9. In heaven all things shall conspire to promote their love, and giveadvantage formutual enjoyment.—There shallbenone there to temptanytodislikeorhatred;nobusybodies,ormaliciousadversaries,tomakemisrepresentations, or createmisunderstandings, or spread abroad anyevil reports, but every being and everything shall conspire to promotelove,andthefullenjoymentoflove.Heavenitself,theplaceofhabitation,isagardenofpleasures,aheavenlyparadise,fittedinallrespectsforanabodeofheavenly love; aplacewhere theymayhave sweet societyandperfectenjoymentofeachother'slove.Noneareunsocialordistantfromeachother.Thepettydistinctionsof thisworlddonotdrawlines inthesocietyofheaven,butallmeetintheequalityofholinessandofholylove.

All things in heaven do also remarkably show forth the beauty andlovelinessofGodandChrist, andhave thebrightness and sweetnessofdivineloveuponthem.Theverylightthatshinesinandfillsthatworld,isthelightoflove,foritistheshiningofthegloryoftheLambofGod,thatmostwonderful influence of lamb-likemeekness and love that fills theheavenlyJerusalemwithlight."Thecityhadnoneedofthesun,neitherof themoon, to shine in it; for the glory ofGoddid lighten it, and theLambisthelightthereof"(Rev.21:23).Theglorythatisabouthimthatreignsinheavenissoradiantandsweet,thatitiscompared(Rev.4:3)to"arainbowroundaboutthethrone,insightlikeuntoanemerald;"anditistherainbowthatissooftenusedintheOldTestamentasthefittokenofGod'sloveandgracemanifestedinhiscovenant.ThelightoftheNewJerusalem, which is the light of God's glory, is said to be like a jasperstone, clear as crystal (Rev. 21:11 ), thus signifying the greatestpreciousnessandbeauty;andastoitscontinuance,it issaidthereisnonight there, but only an endless and glorious day. This suggests, oncemore,that,

10. The inhabitants of heaven shall know that they shall forever becontinued in the perfect enjoyment of each other's love. — They shallknow thatGod andChrist shall be foreverwith them as theirGod and

portion,andthathisloveshallbecontinuedandfullymanifestedforever,and that all their beloved fellow-saints shall forever live with them inglory,andshallforeverkeepupthesameloveintheirheartswhichtheynowhave.AndtheyshallknowthattheythemselvesshalleverlivetoloveGod, and love the saints, and to enjoy their love in all its fulness andsweetnessforever.Theyshallbeinnofearofanyendtothishappiness,orofanyabatement fromits fulnessandblessedness,or that theyshallever be weary of its exercises and expressions, or cloyed with itsenjoyments, or that the beloved objects shall ever grow old ordisagreeable,sothattheir loveshallat lastdieaway.All inheavenshallflourish in immortal youth and freshness. Age will not there diminishanyone'sbeautyorvigor;andtheirloveshallabideineveryone'sheart,asa living spring perpetually springing up in the soul, or as a flame thatneverdiesaway.Andtheholypleasureofthisloveshallbeasariverthatisforeverflowingclearandfull,andincreasingcontinually.Theheavenlyparadise of love shall always be kept as in a perpetual spring, withoutautumnorwinter,whereno frostsshallblight,or leavesdecayand fall,but where every plant shall be in perpetual freshness, and bloom, andfragrance, and beauty, always springing forth, and always blossoming,andalwaysbearingfruit.Theleafoftherighteousshallnotwither(Psa.1:3).Andinthemidstofthestreetsofheaven,andoneithersideoftheriver, grows the tree of life, which bears twelve manner of fruits, andyields her fruit every month (Rev. 22:2 ). Everything in the heavenlyworld shall contribute to the joy of the saints, and every joy of heavenshall be eternal. No night shall settle downwith its darkness upon thebrightnessoftheireverlastingday.

Havingthusnoticedmanyoftheblessedcircumstanceswithwhichlovein heaven is exercised, and expressed, and enjoyed, I proceed, asproposed,tospeak,lastly,

VI.Oftheblessedeffectsandfruitsofthislove,asexercisedandenjoyedinthesecircumstances.—Andofthemanyblessedfruitsofit,Iwouldatthistimementionbuttwo.

1.ThemostexcellentandperfectbehaviorofalltheinhabitantsofheaventowardGodandeachother.—Charity,ordivine love, is the sumofallgoodprinciples, and therefore the fountainwhenceproceedall amiable

and excellent actions.And as inheaven this lovewill be perfect, to theperfect exclusion of all sin consisting in enmity againstGod and fellowcreatures, so the fruit of it will be a most perfect behavior toward all.Hencelifeinheavenwillbewithouttheleastsinfulfailureorerror.Noneshallevercomeshort,orturnasidefromthewayofholinessintheleastdegree,buteveryfeelingandactionshallbeperfectinitselfandinallitscircumstances. Every part of their behavior shall be holy and divine inmatter,andform,andspirit,andend.

Weknownotparticularlyhowthesaintsinheavenshallbeemployed;butingeneralweknowthattheyareemployedinpraisingandservingGod;andthistheywilldoperfectly,beinginfluencedbysuchaloveaswehavebeenconsidering.Andwehavereasontothinkthattheyaresoemployedasinsomewaytobesubservient,underGod,toeachother'shappiness,for they are represented in the Scriptures as united together in onesociety, which, it would seem, can be for no other purpose butmutualsubserviencyandhappiness.Andtheyarethusmutuallysubservientbyaperfectlyamiablebehavioronetowardsanother,asafruitoftheirperfectloveonetoanother.Andeveniftheyarenotconfinedtothissociety,butifanyorallofthemareattimessenterrandsofdutyormercytodistantworlds,oremployed,assomesupposethemtobe,asministeringspiritsto friends in this world, they are still led by the influence of love, toconduct,inalltheirbehavior,insuchamannerasiswellpleasingtoGod,andthusconducivetotheirownandothers'happiness.Theotherfruitoflove,asexercisedinsuchcircumstances,is,

2.Perfecttranquillityandjoyinheaven.—Charity,orholyandhumbleChristian love, is a principle of wonderful power to give ineffablequietness and tranquillity to the soul. It banishes all disturbance, andsweetly composes and brings rest to the spirit, and makes all divinelycalmandsweetandhappy.Inthatsoulwheredivinelovereignsandisinlively exercise, nothing can cause a storm, or even gather threateningclouds.

There aremanyprinciples contrary to love, thatmake thisworld like atempestuous sea. Selfishness, and envy, and revenge, and jealousy, andkindredpassionskeep lifeonearth inaconstant tumult,andmake itasceneofconfusionanduproar,wherenoquietrestistobeenjoyedexcept

in renouncing this world and looking to another. But oh! what rest isthere in thatworldwhich theGod of peace and love fillswith his owngraciouspresence,andinwhichtheLambofGodlivesandreigns,fillingit with the brightest and sweetest beams of his love; where there isnothingtodisturboroffend,andnobeingorobjecttobeseenthatisnotsurrounded with perfect amiableness and sweetness; where the saintsshallfindandenjoyallthattheylove,andsobeperfectlysatisfied;wherethereisnoenemyandnoenmity;butperfect loveineveryheartandtoeverybeing;wherethereisperfectharmonyamongalltheinhabitants,noone envying another, but everyone rejoicing in the happiness of everyother;where all their love is humble and holy, and perfectly Christian,withouttheleastcarnalityorimpurity;whereloveisalwaysmutualandreciprocatedtothefull;wherethere isnohypocrisyordissembling,butperfect simplicity and sincerity; where there is no treachery, orunfaithfulness,orinconstancy,orjealousyinanyform;wherethereisnoclogorhindrancetotheexercisesorexpressionsoflove,noimprudenceorindecencyinexpressingit,andnoinfluenceoffollyorindiscretioninany word or deed; where there is no separation wall, and nomisunderstanding or strangeness, but full acquaintance and perfectintimacy inall;where there isnodivision throughdifferentopinionsorinterests,butwhereall in thatgloriousand lovingsocietyshallbemostnearlyanddivinelyrelated,andeachshallbelongtoeveryother,andallshall enjoy each other in perfect prosperity and riches, and honor,withoutanysickness,orgrief,orpersecution,orsorrow,oranyenemytomolestthem,oranybusybodytocreatejealousyormisunderstanding,ormartheperfect,andholy,andblessedpeacethatreignsinheaven!AndallthisinthegardenofGod—intheparadiseoflove,whereeverythingisfilledwith love, andeverythingconspires topromoteandkindle it, andkeepupitsflame,andnothingeverinterruptsit,buteverythinghasbeenfitted by an all-wise God for its full enjoyment under the greatestadvantagesforever!Andall,too,wherethebeautyofthebelovedobjectsshallneverfade,andloveshallnevergrowwearynordecay,butthesoulshallmoreandmorerejoiceinloveforever!

Oh!whattranquillitywilltherebeinsuchaworldasthis!Andwhocanexpress the fullnessandblessednessof thispeace!Whata calm is this!How sweet, and holy, and joyous!What a haven of rest to enter, after

havingpassed through the stormsand tempestsof thisworld, inwhichpride, and selfishness, and envy, andmalice, and scorn, and contempt,andcontention,andvice,areaswavesofarestlessocean,alwaysrolling,andoftendashedabout in violence and fury!What aCanaanof rest tocome to, after going through thiswaste andhowlingwilderness, full ofsnares, and pitfalls, and poisonous serpents, where no rest could befound!

Andoh!what joywill therebe, springingup in theheartsof thesaints,aftertheyhavepassedthroughtheirwearisomepilgrimage,tobebroughtto such a paradise as this! Here is joy unspeakable indeed, and full ofglory—joythatishumble,holy,enrapturing,anddivineinitsperfection!Loveisalwaysasweetprinciple;andespeciallydivinelove.This,evenonearth,isaspringofsweetness;butinheavenitshallbecomeastream,ariver,anocean!All shall standabout theGodofglory,who is thegreatfountain of love, opening, as it were, their very souls to be filled withthoseeffusionsoflovethatarepouredforthfromhisfullness,justastheflowersontheearth, inthebrightandjoyousdaysofspring,opentheirbosomstothesun,tobefilledwithhislightandwarmth,andtoflourishinbeautyandfragrancyunderhischeeringrays.

EverysaintinheavenisasaflowerinthatgardenofGod,andholyloveisthefragranceandsweetodorthattheyallsendforth,andwithwhichtheyfill the bowers of that paradise above. Every soul there, is as a note insome concert of delightful music, that sweetly harmonizes with everyother note, and all together blend in the most rapturous strains inpraisingGodandtheLambforever.Andsoallhelpeachother, to theirutmost,toexpresstheloveofthewholesocietytoitsgloriousFatherandHead,andtopourbackloveintothegreatfountainoflovewhencetheyare supplied and filledwith love, and blessedness, and glory. And thustheywilllove,andreigninlove,andinthatgodlikejoythatisitsblessedfruit,suchaseyehathnotseen,norearheard,norhatheverenteredintotheheartofmaninthisworldtoconceive;andthusinthefullsunlightofthe throne, enraptured with joys that are forever increasing, and yetforever full, they shall live and reign with God and Christ forever andever!

Intheapplicationofthissubject,Iremark,

1. If heavenbe such aworld as has beendescribed, thenwemay see areasonwhycontentionandstrife tendtodarkenourevidenceof fitnessfor its possession. — Experience teaches that this is the effect ofcontention.Whenprinciplesofmalignityandill-willprevailamongGod'speople,astheysometimesdothroughtheremainingcorruptionoftheirhearts,andtheygetintoacontentiousspirit,orareengagedinanystrifewhetherpublicorprivate, and their spirits are filledwithopposition totheir neighbors in any matter whatever, their former evidences forheavenseemtobecomedim,ordieaway,andtheyareindarknessabouttheirspiritualstate,anddonotfindthatcomfortableandsatisfyinghopethattheyusedtoenjoy.

Andso,whenconvertedpersonsgetintoill framesintheirfamilies,theconsequencecommonly,ifnotuniversally,is,thattheylivewithoutmuchofacomfortablesenseofheavenly things,orany livelyhopeofheaven.Theydonotenjoymuchof thatspiritualcalmandsweetness that thosedowholiveinloveandpeace.TheyhavenotthathelpfromGod,andthatcommunionwithhim,and thatnear intercoursewithheaven inprayer,thatothershave.Theapostleseemstospeakofcontentioninfamiliesashaving this influence. His language is (1 Pet. 3:7 ), "Likewise, yehusbands,dwellwiththem"(yourwives)"accordingtoknowledge,givinghonour unto the wife, as unto the weaker vessel; and as being heirstogetherofthegraceoflife,thatyourprayersbenothindered."Hereheintimates that discord in families tends to hinder Christians in theirprayers.AndwhatChristian thathasmadethesadexperiment,hasnotdoneittohissorrow,andinhisownexperiencedoesnotbearwitnesstothetruthoftheapostle'sintimation?

Why it is so, that contention has this effect of hindering spiritualexercises and comforts andhopes, and of destroying the sweet hope ofthat which is heavenly, we may learn from the doctrine we haveconsidered. For heaven being a world of love, it follows that, whenwehavetheleastexerciseoflove,andthemostofacontraryspirit,thenwehave the least of heaven, and are farthest from it in the frame of ourmind.Thenwehave the leastof the exerciseof thatwherein consists aconformitytoheaven,andapreparationforit,andwhattendstoit;andso,necessarily,wemusthaveleastevidenceofourtitletoheaven,andbe

farthest from the comfort which such evidence affords. We may see,again,fromthissubject,

2.Howhappy those arewho are entitled to heaven.—There are somepersons living on earth, to whom the happiness of the heavenly worldbelongsasmuch,yea,muchmorethananyman'searthlyestatebelongstohimself.Theyhaveapartandinterestinthisworldoflove,andhaveaproperrightandtitletoit,fortheyareofthenumberofthoseofwhomitis written (Rev. 22:14 ), "Blessed are they that do his commandments,thattheymayhaverighttothetreeoflife,andmayenterinthroughthegatesintothecity."And,doubtless,therearesuchpersonshereamongstus.Andoh!howhappyareallsuch,entitledastheyaretoaninterestinsuchaworldasheaven!Surelytheyaretheblessedoftheearth,andthefullnessoftheirblessednessnolanguagecandescribe,nowordsexpress.But here some may be ready to say, "Without doubt they are happypersonsthathaveatitletosuchablessedworld,andaresoontoenterontheeternalpossessionof its joys.Butwhoarethesepersons?Howshallthey be known, and by what marks may they be distinguished?" Inanswer to suchan inquiry, Iwouldmention three things thatbelong totheircharacter:—

First,theyarethosethathavehadtheprincipleorseedofthesamelovethatreignsinheavenimplantedintheirhearts,inthisworld,intheworkofregeneration.Theyarenotthosewhohavenootherprinciplesintheirheartsthannaturalprinciples,orsuchastheyhavebytheirfirstbirth,for"thatwhichisbornofthefleshisflesh."Buttheyarethosewhohavebeenthe subjects of the new birth, or who have been born of the Spirit. Aglorious work of the Spirit of God has been wrought in their hearts,renewing them by bringing down fromheaven, as it were, some of thelightandsomeof theholy,pure flamethat is in thatworldof love,andgivingitplaceinthem.Theirheartsareasoilinwhichthisheavenlyseedhas been sown, and in which it abides and grows. And so they arechanged, and, from being earthly, have become heavenly in theirdispositions. The love of the world is mortified, and the love of Godimplanted.TheirheartsaredrawntoGodandChrist,andfortheirsakesflowouttothesaintsinhumbleandspirituallove."Beingbornagain,notofcorruptibleseed,butofincorruptible"(1Pet.1:23);"Whichwereborn,

not of blood, nor of thewill of the flesh, nor of thewill ofman, but ofGod"(John1:13).

Second, theyare thosewhohave freelychosen thehappiness that flowsfromtheexerciseandenjoymentof such loveas is inheaven,aboveallotherconceivablehappiness.Theyseeandunderstandsomuchofthisastoknowthatitisthebestgood.Theydonotmerelyyieldthatitissofromrational arguments that may be offered for it, and by which they areconvincedthat it isso,but theyknowit isso fromwhat little theyhavetastedofit.Itisthehappinessoflove,andthebeginningofalifeofsuchlove,holy, humble, divine, andheavenly love.Love toGod, and love toChrist,andlovetosaintsforGodandChrist'ssake,andtheenjoymentofthe fruits of God's love in holy communion with God, and Christ, andwithholypersons—thisiswhattheyhavearelishfor;andsuchistheirrenewednature,thatsuchhappinesssuitstheirdispositionandappetiteandwishesaboveallotherthings;andnotonlyaboveallthingsthattheyhave,butaboveallthattheycanconceiveitpossiblethattheycouldhave.Theworlddoesnotaffordanythinglikeit.Theyhavechosenthisbeforeallthingselse,andchosenitfreely.Theirsoulsgooutafteritmorethanaftereverythingelse,andtheirheartsaremoreeagerinpursuitofit.Theyhavechosenitnotmerelybecausetheyhavemetwithsorrow,andareinsuchlowandafflictedcircumstancesthattheydonotexpectmuchfromtheworld,butbecausetheirheartsweresocaptivatedbythisgoodthattheychoseit foritsownsakebeforeallworldlygood,eveniftheycouldhaveeversomuchofthelatter,andenjoyiteversolong.

Third,theyarethosewho,fromthelovethatisinthem,are,inheartandlife, inprincipleandpractice,strugglingafterholiness.Holylovemakesthemlongforholiness.It isaprinciplethatthirstsaftergrowth.It is inimperfection, and in a state of infancy, in this world, and it desiresgrowth.Ithasmuchtostrugglewith.Intheheartinthisworldtherearemany opposite principles and influences; and it struggles after greateroneness,andmore liberty,andmore freeexercise,andbetter fruit.Thegreat strife and struggle of the new man is after holiness. His heartstruggles after it, for he has an interest in heaven, and therefore hestruggleswiththatsinthatwouldkeephimfromit.He is fullofardentdesires, andbreathings, and longings, and strivings tobeholy.Andhis

handsstruggleaswellashisheart.Hestrivesinhispractice.Hislifeisalife of sincere and earnest endeavor to be universally and increasinglyholy.Hefeelsthatheisnotholyenough,butfarfromit;andhedesirestobenearerperfection,andmorelikethosewhoareinheaven.Andthisisonereasonwhyhelongstobeinheaven,thathemaybeperfectlyholy.Andthegreatprinciplewhichleadshimthustostruggle,islove.Itisnotonly fear;but it is love toGod,and love toChrist,and love toholiness.Love is a holy fire within him, and, like any other flamewhich is in adegreepentup,itwillanddoesstruggleforliberty;andthisitsstrugglingisthestruggleforholiness.

3.What has been said on this subjectmaywell awaken and alarm theimpenitent.—And,

First, by putting them in mind of their misery, in that they have noportionorrightinthisworldoflove.Youhaveheardwhathasbeensaidofheaven,whatkindofgloryandblessednessisthere,andhowhappythesaintsandangelsareinthatworldofperfectlove.Butconsiderthatnoneofthisbelongstoyou.Whenyouhearofsuchthings,youhearofthatinwhichyouhavenointerest.Nosuchpersonasyou,awickedhaterofGodandChrist,andonethatisunderthepowerofaspiritofenmityagainstall that isgood,shalleverenter there.Suchasyouare,neverbelong tothefaithfulIsraelofGod,andshallneverentertheirheavenlyrest.Itmaybesaidtoyou,asPetersaidtoSimon(Acts8:21),"Thouhastneitherpartnorlotinthismatter,forthyheartisnotrightinthesightofGod;"andasNehemiahsaidtoSanballatandhisassociates(Neh.2:20),"Youhavenoportion,nor right,normemorial, inJerusalem." If suchasoulasyoursshouldbeadmittedintoheaven,thatworldoflove,hownauseouswouldit be to those blest spiritswhose souls are as a flame of love! andhowwoulditdiscomposethat lovingandblessedsociety,andputeverythingin confusion! It would make heaven no longer heaven, if such soulsshould be admitted there. Itwould change it from aworld of love to aworld of hatred, and pride, and envy, andmalice, and revenge, as thisworldis!Butthisshallneverbe;andtheonlyalternativeis,thatsuchasyoushallbeshutoutwith"dogs,andsorcerers,andwhoremongers,andmurderers,andidolaters,andwhosoeverlovethandmakethalie,"(Rev.22:15); that is,with all that is vile, and unclean, and unholy.And this

subjectmaywellawakenandalarmtheimpenitent,

Secondly, by showing them that they are in danger of hell, which is aworld of hatred. There are three worlds. One is this, which is anintermediate world — a world in which good and evil are so mixedtogether as to be a sure sign that thisworld is not to continue forever.Anotherisheaven,aworldoflove,withoutanyhatred.Andtheotherishell,aworldofhatred,wherethereisnolove,whichistheworldtowhichall of youwhoare in aChristless stateproperlybelong.This last is theworldwhereGodmanifests his displeasure andwrath, as in heavenhemanifestshislove.Everythinginhellishateful.Thereisnotonesolitaryobjecttherethatisnotodiousanddetestable,horridandhateful.Thereisnopersonorthingtobeseenthere,thatisamiableorlovely;nothingthatis pure, or holy, or pleasant, but everything abominable and odious.There are no beings there but devils, and damned spirits that are likedevils.Hellis,asitwere,avastdenofpoisonoushissingserpents;theoldserpent,whoisthedevilandSatan,andwithhimallhishatefulbrood.

In that dark world there are none but those whom God hates with aperfect and everlasting hatred. He exercises no love, and extends nomercytoanyoneobjectthere,butpoursoutuponthemhorrorswithoutmixture.Allthingsinthewideuniversethatarehatefulshallbegatheredtogether in hell, as in a vast receptacle provided on purpose, that theuniversewhichGodhasmademaybecleansedofitsfilthiness,bycastingitallintothisgreatsinkofwickednessandwoe.ItisaworldpreparedonpurposefortheexpressionofGod'swrath.Hehasmadehellforthis;andhehasnootheruseforitbuttheretotestifyforeverhishatredofsinandsinners,wherethereisnotokenofloveormercy.Thereisnothingtherebut what shows forth the Divine indignation and wrath. Every objectshowsforthwrath.Itisaworldalloverflowedwithadelugeofwrath,asitwere, with a deluge of liquid fire, so as to be called a lake of fire andbrimstone,andtheseconddeath.

There are none in hell butwhat have been haters ofGod, and so haveprocured his wrath and hatred on themselves; and there they shallcontinuetohatehimforever.NolovetoGodwilleverbefeltinhell;buteveryonethereperfectlyhateshim,andsowillcontinuetohatehim,andwithoutanyrestraintwillexpress theirhatredtohim,blasphemingand

ragingagainsthim,while theygnawtheir tongues forpain.Andthoughtheyall jointogetherintheirenmityandoppositiontoGod,yetthereisnounionorfriendlinessamongthemselves—theyagree innothingbuthatred, and the expression of hatred. They hate God, and Christ, andangels,andsaintsinheaven;andnotonlyso,buttheyhateoneanother,likeacompanyofserpentsorvipers,notonlyspittingoutvenomagainstGod,butatoneanother,bitingandstingingandtormentingeachother.

Thedevilsinhellwillhatedamnedsouls.Theyhatedthemwhileinthisworld, and therefore it was that with such subtlety and indefatigabletemptations they sought their ruin. They thirsted for the blood of theirsouls,becausetheyhatedthem;theylongedtogetthemintheirpowertotormentthem;theywatchedthemasaroaringliondoeshisprey;becausetheyhatedthem,thereforetheyflewupontheirsoulslikehell-hounds,assoon as ever they were parted from their bodies, full of eagerness totorment them.Andnowtheyhave themin theirpower, theywill spendeternity in tormenting themwith the utmost strength and cruelty thatdevils are capable of. They are, as it were, continually and eternallytearingthesepoordamnedsoulsthatareintheirhands.Andtheselatterwillnotonlybehatedandtormentedbydevils,buttheywillhavenoloveorpityone towardsanother,butwill be likedevilsone toanother, andwill, to their utmost, torment each other, being like brands in the fire,eachofwhichhelpstoburntheothers.

Inhell all thoseprincipleswill reignandrage thatarecontrary to love,withoutanyrestraininggracetokeepthemwithinbounds.Herewillbeunrestrainedpride,andmalice,andenvy,andrevenge,andcontentioninall its fury and without end, never knowing peace. The miserableinhabitants will bite and devour one another, as well as be enemies toGod, and Christ, and holy beings. Those who, in their wickedness onearth,werecompanionstogether,andhadasortofcarnalfriendshiponeforanother,willherehavenoappearanceof fellowship;butperfectandcontinual and undisguised hatredwill exist between them. As on earththeypromoted eachother's sins, sonow inhell theywill promote eachother'spunishment.Onearththeyweretheinstrumentsofundoingeachother'ssouls—theretheywereoccupiedinblowingupthefiresofeachother's lusts, and now they will blow forever the fires of each other's

torments. They ruined one another in sinning, setting bad examples toeachother,poisoningeachotherbywickedtalk,andnowtheywillbeasmuch engaged in tormenting, as once they were in tempting andcorruptingeachother.

Andtheretheirhatredandenvy,andallevilpassions,willbeatormentto themselves. God and Christ, whom they will hatemost, and towardwhomtheirsoulswillbeasfullofhatredasanoveniseverfulloffire,willbeinfinitelyabovetheirreach,dwellingininfiniteblessednessandglorywhich they cannot diminish. And they will but torment themselves bytheirfruitlessenvyofthesaintsandangelsinheaven,whomtheycannotcomenigh toor injure.And they shallhavenopity from themor fromanyone, for hell is looked on only with hatred, and with no pity orcompassion.Andthustheywillbelefttospendtheireternitytogether.

Now consider, all ye that are out of Christ, and that were never bornagain, and thatneverhad anyblessed renovationof yourhearts by theHolySpiritimplantingdivineloveinthem,andleadingyoutochoosethehappinessthatconsistsinholyloveasyourbestandsweetestgood,andto spend your life in struggling after holiness,— consider your danger,andwhatisbeforeyou.Forthisistheworldtowhichyearecondemned;and so theworld towhich youbelong through the sentenceof the law;andtheworldthateverydayandhouryouareindangerofhavingyourabode everlastingly fixed in; and theworld towhich, if you repentnot,youwillsoongo, insteadofgoingtothatblessedworldof loveofwhichyouhavenowheard.Consider,oh! consider, that it is indeed thuswithyou.. These things are not cunningly-devised fables, but the great anddreadfulrealitiesofGod'sWord,andthingsthat,inalittlewhile,youwillknowwitheverlastingcertaintyaretrue.How,then,canyourestinsuchastateasyouarein,andgoaboutsocarelesslyfromdaytoday,andsoheedless and negligent of your precious, immortal souls? Considerseriouslythesethings,andbewiseforyourself,beforeitistoolate;beforeyourfeetstumbleonthedarkmountains,andyoufall intotheworldofwrathandhatred,wherethereisweeping,andwailing,andgnashingofteeth, with spiteful malice and rage against God, and Christ, and oneanother, and with horror and anguish of spirit forever. Flee to thestronghold while ye are prisoners of hope, before the door of hope is

closed, and theagoniesof the seconddeath shallbegin theirwork, andyoureternaldoomissealed!

4. Let the consideration of what has been said of heaven stir up allearnestlytoseekafterit.—Ifheavenbesuchablessedworld,thenletitbeourchosencountry,andtheinheritancethatwelookforandseek.Letus turn our course this way, and press on to its possession. It is notimpossible but that this glorious world may be obtained by us. It isoffered to us. Though it be so excellent andblessed a country, yetGodstandsreadytogiveusaninheritancethere,ifitbebutthecountrythatwedesire,andwillchoose,anddiligentlyseek.Godgivesusourchoice.We may have our inheritance wherever we choose it, and may obtainheavenifwewillbutseekitbypatientcontinuanceinwell-doing.Weareall ofus, as itwere, sethere in thisworld as in a vastwilderness,withdiversecountriesaboutit,andwithseveralwaysorpathsleadingtothesedifferentcountries,andwearelefttoourchoicewhatcoursewewilltake.Ifweheartilychooseheaven,andsetourheartsentirelyonthatblessedCanaan—thatlandoflove,andifwechooseandlovethepaththatleadstoit,wemaywalkinthatpath;andifwecontinuetowalkinit,itwillleadustoheavenatlast.

Letwhatwehaveheardofthelandoflovestirusalluptoturnourfacestowardit,andbendourcoursethitherward.Isnotwhatwehaveheardofthe happy state of that country, and the many delights that are in it,enough to make us thirst after it, and to cause us, with the greatestearnestness and steadfastness of resolution, to press towards it, andspend our whole lives in traveling in the way that leads thither?Whatjoyfulnewsmightitwellbetouswhenwehearofsuchaworldofperfectpeaceandholylove,andtohearthatitispossible,yea,thatthereisfullopportunity,forustocometoit,andspendaneternityinitsjoys!Isnotwhatwehaveheard of that blessedworld enough tomakeusweary ofthisworldofpride,andmalice,andcontention,andperpetualjarringandjangling, a world of confusion, a wilderness of hissing serpents, atempestuous ocean, where there is no quite rest, where all are forthemselves, and selfishness reigns and governs, and all are striving toexaltthemselves,regardlessofwhatbecomesofothers,andallareeagerafterworldlygood,whichisthegreatobjectofdesireandcontention,and

wheremenarecontinuallyannoying,andcalumniating,andreproaching,and otherwise injuring and abusing one another — a world full ofinjustice,andoppression,andcruelty—aworldwherethereissomuchtreachery, and falsehood, and fickleness, and hypocrisy, and suffering,and death—where there is so little confidence inmankind, and everygoodmanhassomanyfailings,andhassomuchtorenderhimunlovelyanduncomfortable,andwherethereissomuchofsorrow,andguilt,andsinineveryform.

Truly this is an evilworld, and so it is like tobe. It is in vain forus toexpectthatitwillbeanyotherthanaworldofsin,aworldofprideandenmity and strife, and so a restless world. And though the times mayhereafterbemended,yetthesethingswillalwaysbemoreorlessfoundintheworldso longas itstands.Who, then,wouldcontenthimselfwithaportion in such a world? What man, acting wisely and considerately,wouldconcernhimselfmuchaboutlayingupinstoreinsuchaworldasthis, andwouldnot ratherneglect theworld, and let it go to them thatwould take it, andapplyallhisheartandstrength to layup treasure inheaven,andtopressontothatworldoflove?Whatwillitsignifyforustohoard up great possessions in this world; and how can the thought ofhaving our portion here be pleasing to us, when there is an interestofferedus insuchagloriousworldasheaven is,andespeciallywhen, ifwe have our portion here, wemust, when the world has passed away,have our eternal portion in hell, that world of hatred, and of endlesswrathofGod,whereonlydevilsanddamnedspiritsdwell?

Weallnaturallydesirerestandquietness,andifwewouldobtainit,letusseekthatworldofpeaceandloveofwhichwehavenowheard,whereasweetandblessedrestremainethforGod'speople.Ifwegetaninterestinthat world, then, when we have done with this, we shall leave all ourcares, and troubles, and fatigues, and perplexities, and disturbancesforever.Weshall rest fromthesestorms thatare raginghere,and fromeverytoilandlabor,intheparadiseofGod.Youthatarepoor,andthinkyourselfdespisedbyyourneighborsand littlecared foramongmen,donot much concern yourselves for this. Do not care much for thefriendshipoftheworld;butseekheaven,wherethereisnosuchthingascontempt,andwherenonearedespised,butallarehighlyesteemedand

honored, and dearly beloved by all. You that think you havemet withmanyabuses,andmuchill-treatmentfromothers,carenotforit.Donothate them for it, but set your heart on heaven, thatworld of love, andpresstowardthatbettercountry,wherealliskindnessandholyaffection.Andherefordirectionhowtoseekheaven,

First, let not your heart go after the things of thisworld, as your chiefgood.Indulgenotyourself in thepossessionofearthly thingsas thoughtheyweretosatisfyyoursoul.Thisisthereverseofseekingheaven;itisto go in away contrary to thatwhich leads to theworldof love. If youwouldseekheaven,youraffectionsmustbetakenofffromthepleasuresoftheworld.Youmustnotallowyourselfinsensuality,orworldliness,orthe pursuit of the enjoyments or honors of the world, or occupy yourthoughtsor time inheapingup thedustof theearth.Youmustmortifythedesiresofvain-glory,andbecomepoorinspiritandlowlyinheart.

Second, you must, in your meditations and holy exercises, be muchengaged in conversing with heavenly persons, and objects, andenjoyments. You cannot constantly be seeking heaven, without havingyour thoughtsmuchthere.Turn, then, thestreamofyour thoughtsandaffections towards thatworldof love, and towards theGodof love thatdwells there,and toward the saintsandangels thatareatChrist's righthand.Letyourthoughts,also,bemuchontheobjectsandenjoymentsoftheworld of love. CommunemuchwithGod andChrist in prayer, andthinkoftenofallthatisinheaven,ofthefriendswhoarethere,andthepraisesandworshipthere,andofallthatwillmakeuptheblessednessofthatworldoflove."Letyourconversationbeinheaven."

Third, be content to pass through all difficulties in the way to heaven.Thoughthepathisbeforeyou,andyoumaywalkinitifyoudesire,yetitisawaythatisascending,andfilledwithmanydifficultiesandobstacles.Thatgloriouscityoflightandloveis,asitwere,onthetopofahighhillormountain,andthereisnowaytoitbutbyupwardandarduoussteps.But though the ascent be difficult, and the way full of trials, still it isworthyourwhiletomeetthemallforthesakeofcominganddwellinginsuch a glorious city at last. Bewilling, then, to undergo the labor, andmeet the toil, and overcome the difficulty.What is it all in comparisonwiththesweetrest that isatyour journey'send?Bewillingtocrossthe

natural inclination of flesh and blood, which is downward, and pressonwardandupwardtotheprize.Ateverystepitwillbeeasierandeasiertoascend;and thehigheryourascent, themorewill yoube cheeredbythegloriousprospectbeforeyou,andbyanearerviewof thatheavenlycitywhereinalittlewhileyoushallforeverbeatrest.

Fourth, inall yourway letyoureyebe fixedonJesus,whohasgone toheavenasyourforerunner.Looktohim.Beholdhisgloryinheaven,thatasightofitmaystiryouupthemoreearnestlytodesiretobethere.Lookto him in his example. Consider how, by patient continuance in well-doing,andbypatientenduranceofgreatsuffering,hewentbeforeyoutoheaven.Looktohimasyourmediator,andtrustintheatonementwhichhehasmade,enteringintotheholiestofallintheuppertemple.Looktohimasyourintercessor,whoforeverpleadsforyoubeforethethroneofGod.Looktohimasyourstrength,thatbyhisSpirithemayenableyoutopresson,andovercomeeverydifficultyoftheway.Trustinhispromisesofheaventothosethat loveandfollowhim,whichhehasconfirmedbyentering intoheaven as thehead, and representative, andSavior of hispeople.And,

Fifth,ifyouwouldbeinthewaytotheworldoflove,seethatyoulivealifeoflove—oflovetoGod,andlovetomenAllofushopetohavepartintheworldoflovehereafter,andthereforeweshouldcherishthespiritoflove,andlivealifeofholylovehereonearth.Thisisthewaytobeliketheinhabitants of heaven,who are now confirmed in love forever. Only inthiswaycanyoubeliketheminexcellenceandloveliness,andlikethem,too, inhappiness, and rest, and joy.By living in love in thisworld youmaybelikethem,too,insweetandholypeace,andthushave,onearth,the foretastes of heavenly pleasures and delights. Thus, also, you mayhaveasenseof thegloryofheavenly things,asofGod,andChrist,andholiness;andyourheartbedisposedandopenedbyholylovetoGod,andby the spiritofpeaceand love tomen, toa senseof theexcellenceandsweetnessofallthatistobefoundinheaven.Thusshallthewindowsofheavenbeasitwereopened,sothatitsgloriouslightshallshineinuponyoursoul.Thusyoumayhavetheevidenceofyourfitnessforthatblessedworld,andthatyouareactuallyonthewaytoitspossession.Andbeingthusmademeet,throughgrace,fortheinheritanceofthesaintsinlight,

whenafewmoredaysshallhavepassedaway,youshallbewiththemintheirblessedness forever.Happy, thricehappy those,who shall thusbefoundfaithfultotheend,andthenshallbewelcomedtothejoyoftheirLord!There"theyshallhungernomore,neitherthirstanymore;neithershall thesun lightonthem,noranyheat.For theLambwhich is in themidstofthethroneshallfeedthem,andleadthemtolivingfountainsofwaters,andGodshallwipeawayalltearsfromtheireyes."

THEEND.

Monergism