Christian Love As Manifested In The Heart And Life

"Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing" (1 Corinthians 13:1-3).

In these words we observe - First, that something is spoken of as of special importance, and as peculiarly essential in Christians, which the Apostle calls "charity." And this charity, we find, is abundantly insisted on in the New Testament by Christ, and His Apostles - more insisted on, indeed, than any other virtue.

But, then, the word "charity," as used in the New Testament, is of much more extensive signification, than as it is used generally in common discourse. What persons very often mean by charity in their ordinary conversation, is a disposition to hope and think the best of others, and to put a good construction on their words and behavior; and sometimes the word is used for a disposition to give to the poor. But these things are only certain particular branches, or fruits of that great virtue of charity which is so much insisted on throughout the New Testament. The word properly signifies love, or that disposition or affection whereby one is dear to another; and the original ("agape"), which is here translated "charity," might better have been rendered "love" for that is the proper English of it: so that by charity in the New Testament is meant the very same thing as Christian love; and though it be more frequently used for love to men, yet sometimes it is used to signify not only love to men, but love to God. So it is manifestly used by the Apostle in this epistle, as he explains himself in chapter 8:1 - "Knowledge puffeth up, but charity edifieth," &c. Here the comparison is between knowledge and charity - and the preference is given to charity, because knowledge puffeth up, but charity edifieth. And then, in the next two verses, it is more particularly explained how knowledge usually puffs up, and why charity edifieth; so that what is called charity in the first verse, is called loving God in the third, for the very same thing is evidently spoken of in the two places. And doubtless the Apostle means the same thing by charity in this thirteenth chapter, that he does in the eighth; for he is here comparing the same two things together that he was there, viz.: knowledge and charity, "Though I have all knowledge and have not charity, I am nothing"; and again, "charity never faileth, but knowledge, it shall vanish away." So that by charity here, we are doubtless to understand Christian love in its full extent, and whether it be exercised toward God, or our fellow creatures.

And this charity is here spoken of as that which is, in a distinguishing manner, the great and essential thing: which will appear more fully when we observe, Secondly, what things are mentioned as being in vain without it, viz.: the most excellent things that ever belong to natural men; the most excellent privileges, and the most excellent performances. First, the most excellent privileges, such as preaching with tongues, the gift of prophecy, understanding all mysteries, faith to remove mountains, &c.; and secondly, the most excellent performances, such as giving all one's goods to feed the poor, and the body to be burned, &c. Greater things than these no natural man ever had or did, and they are the kind of things in which men are exceedingly prone to trust; and yet the Apostle declares that if we have them all, and have not charity, we are nothing. The doctrine taught, then, is this:

That all the virtue that is saying, and that distinguishes true Christians from others, is summed up in Christian love. This appears from the words of the text, because so many other things are mentioned that natural men may have, and the things mentioned are of the highest kind it is possible they should have, both of privilege and performance, and yet it is said they all avail nothing without this, whereas if any of them were saying, they would avail something without it.

And by the Apostle's mentioning so many and so high things, and then saying of them all that they profited nothing without charity, we may justly conclude that there is nothing at all that avails anything without it. Let a man have what he will, and do what he will, it signifies nothing without charity, which surely implies that charity is the great thing, and that everything which has not charity in some way contained or implied in it is nothing, and that this charity is the life and soul of all religion, without which all things that wear the name of virtues are empty and vain.

In speaking to this doctrine, I would first notice the nature of this Divine love, and then show the truth of the doctrine respecting it. And,

I. I would speak of the nature of a truly Christian love. And here I would observe,

1. That all true Christian love is one and the same in its principle. It may be various in its forms and objects, and may be exercised either toward God or men, but it is the same principle in the heart that is the foundation of every exercise of a truly Christian love, whatever may be its object. It is not with the holy love in the heart of the Christian, as it is with the love of other men. Their love toward different objects, may be from different principles and motives, and with different views; but a truly Christian love is different from this. It is one as to its principle, whatever the object about which it is exercised; it is from the same spring or fountain in the heart, though it may flow out in different channels and diverse directions, and therefore it is all fitly comprehended in the one name of charity, as in the text. That this Christian love is one, whatever the objects toward which it may flow forth, appears by the following things: -

First, it is all from the same Spirit influencing the heart. It is from the breathing of the same Spirit that true Christian love arises, both toward God and man. The Spirit of God is a Spirit of love, and when the former enters the soul, love also enters with it. God is love, and he that has God dwelling in him by His Spirit, will have love dwelling in him also. The nature of the Holy Spirit is love; and it is by communicating himself, in his own nature, to the Saints, that their hearts are filled with Divine charity. Hence we find that the Saints are partakers of the Divine nature, and Christian love is called the "love of the Spirit," Romans 15:30, and "love in the Spirit" (Col. 1:8), and the very bowels of love and mercy seem to signify the same thing with the fellowship of the Spirit (Phil. 2: 1). It is that Spirit too, that infuses love to God (Rom. 5:5), and it is by the indwelling of that Spirit, that the Son abides in love to God and man (1 John, 14:12-13; and 3:23-24). And,

Second, Christian love to both God and man, is wrought in the heart by the same work of the Spirit. There are not two works of the Spirit of God, one to infuse a Spirit of love to God, and the other to infuse a Spirit of love to men, but in producing one the Spirit produces the other also. In the work of conversion the Holy Spirit renews the heart by giving it a Divine temper (Ephesians 4:23); and it is one and the same Divine temper thus wrought in the heart, that flows out in love to both God and man. And,

Third, when God and man are loved with a truly Christian love, they are both loved from the same motives. When God is loved aright, He is loved for His excellency, and the beauty of His nature, especially the holiness of His nature; and it is from the same motive that the Saints are loved, for holiness' sake. And all things that are loved with a truly holy love, are loved from the same respect to God. Love to God is the foundation of gracious love to men; and men are loved, either because they are in some respect like God in the possession of His nature and spiritual image, or because of the relation they stand in to Him as His children or creatures - as those who are blessed of Him, or to whom His mercy is offered, or in some other way from regard to Him. Only remarking that though Christian love be one in its principle, yet it is distinguished and variously denominated in two ways, with respect to its objects, and the kinds of its exercise, as, for example, its degrees, &c. I now proceed,

II. To show the truth of the doctrine, that all virtue that is saving or distinguishing of true Christians, is summed up in Christian love. And,

1. We may argue this from what reason teaches of the nature Of love. And if we duly consider its nature, two things will appear.

First, that love will dispose to all proper acts of respect to both God and man. This is evident because a true respect to either God or man consists in love. If a man sincerely loves God, it will dispose him to render all proper respect to Him; and men need no other incitement to show each other all the respect that is due, than love. Love to God will dispose a man to honor Him, to worship and adore Him, and heartily to acknowledge His greatness, and glory, and dominion. And so it will dispose to all acts of obedience to God; for the servant that loves His Master, and the subject that loves his Sovereign, will be disposed to proper subjection and obedience. Love will dispose the Christian to behave toward God as a child to a father; amid difficulties to resort to Him for help, and put all his trust in Him; just as it is natural for us, in case of need or affliction, to go to one that we love for pity and help. It will lead us, too, to give credit to His Word, and to put confidence in Him; for we are not apt to suspect the veracity of those we have entire friendship for. It will dispose us to praise God for the mercies we receive from Him, just as we are disposed to gratitude for any kindness we receive from our fellowmen that we love. Love, again, will dispose our hearts to submission to the will of God, for we are more willing that the will of those we love should be done, than of others. We naturally desire that those we love should be suited, and that we should be agreeable to them; and true affection and love to God will dispose the heart to acknowledge God's right to govern, and that He is worthy to do it, and so will dispose to submission. Love to God will dispose us to walk humbly with him, for he that loves God will be disposed to acknowledge the vast distance between God and himself. It will be agreeable to such an one, to exalt God, and set Him on high above all, and to lie low before Him. A true Christian delights to have God exalted on his own abasement, because he loves Him, he is willing to own that God is worthy of this, and it is with delight that he casts himself in the dust before the Most High, from his sincere love to Him.

And so a due consideration of the nature of love will show that it disposes men to all duties toward their neighbors. If men have a sincere love to their neighbors, it will dispose them to all acts of justice toward those neighbors - for real love and friendship always dispose us to give those we love their due, and never to wrong them. "Love worketh no ill to his neighbor" (Rom. 13: 10). And the same love will dispose to truth toward neighbors, and will tend to prevent all lying, and fraud, and deceit. Men are not disposed to exercise fraud and treachery toward those they love; for thus to treat men is to treat them like enemies, but love destroys enmity. Thus the Apostle makes use of the oneness that there ought to be among Christians, as an argument to induce them to truth between man and man (Eph. 4:25). Love will dispose to walk humbly amongst men, for a real and true love will incline us to high thoughts of others, and to think them better than ourselves. It will dispose men to honor one another, for all are naturally inclined to think highly of those they love, and to give them honor; so that by love are fulfilled those precepts. "Honor all men" (1 Pet. 11: 17), and "Let nothing be done through strife or vain glory, but in lowliness of mind, let each esteem other better than themselves" (Phil. 2:3). Love will dispose to contentment in the sphere in which God hath placed us, without coveting any things that our neighbor possesses, or envying him on account of any good thing that he has. It will dispose men to meekness and gentleness in their carriage toward their neighbors, and not to treat them with passion, or violence, or heat of spirit, but with moderation, and calmness, and kindness. It will check and restrain everything like a bitter spirit; for love has no bitterness in it, but is a gentle and sweet disposition and affection of the soul. It will prevent broils and quarrels, and will dispose men to peaceableness, and to forgive injurious treatment received from others; as it is said in Proverbs 10:12, "Hatred stirreth up strifes, but love covereth all sins."

Love will dispose men to all acts of mercy toward their neighbors when they are under any affliction or calamity, for we are naturally disposed to pity those that we love when they are afflicted. It will dispose men to give to the poor, to bear one another's burdens, and to weep with those that weep, as well as to rejoice with those that do rejoice. It will dispose men to the duties they owe to one another in their several places and relations. It will dispose a people to all the duties they owe to their rulers, and to give them all that honor and subjection which are their due. And it will dispose rulers to rule the people over whom they are set, justly, seriously and faithfully, seeking their good, and not any by ends of their own. It will dispose a people to all proper duty to their ministers, to hearken to their counsels and instructions, and to submit to them in the House of God, and to support and sympathize with and pray for them as those that watch for their souls; and it will dispose ministers faithfully and ceaselessly to seek the good of the souls of their people, watching for them as those that must give account. Love will dispose to suitable carriage between superiors and inferiors it will dispose children to honor their parents, and servants to be obedient to their masters, not with eye service, but in singleness of heart; and it will dispose masters to exercise gentleness and goodness toward their servants.

Thus love would dispose to all duties both toward God, and toward man. And if it will thus dispose to all duties, then it follows, that it is the root, and spring, and, as it were, a comprehension of all virtues. It is a principle, which if it be implanted in the heart, is alone sufficient to produce all good practice; and every right disposition toward God and man is summed up in it, and comes from it, as the fruit from the tree, or the stream from the fountain.

Second, reason teaches that whatever performances or seeming virtues there are without love, are unsound and hypocritical. If there be no love in what men do, then there is no true respect to God or men in their conduct; and if so, then certainly there is no sincerity. Religion is nothing without proper respect to God. The very notion of religion among mankind, is, that it is the creature's exercise and expression of such respect toward the Creator. But if there be no true respect or love, then all that is called religion is but a seeming show, and there is no real religion in it, but it is unreal and vain. Thus if a man's faith be of such a sort that there is no true respect to God in it, reason teaches that it must be in vain - for if there be no love to God in it, there can be no true respect to Him. From this it appears that love is always contained in a true and living faith, and that it is its true and proper life and soul, without which, faith is as dead as the body is without its soul; and that it is that which especially distinguishes a living faith from every other: but of this more particularly hereafter. Without love to God, again, there can be no true honor to Him. A man is never hearty in the honor he seems to render to another whom he does not love; so that all the seeming honor or worship that is ever paid without love is but hypocritical. And so reason teaches that there is no sincerity in the obedience that is performed without love, for if there be no love, nothing that is done can be spontaneous and free, but all must be forced. So without love, there can be no hearty submission to the will of God, and there can be no real and cordial trust and confidence in Him. He that does not love God will not trust Him: he never will, with true acquiescence of soul, cast himself into the hands of God, or into the arms of His mercy.

And so whatever good carriage there may be in men toward their neighbors, yet reason teaches that it is all unacceptable and in vain if at the same time there be no real respect in the heart toward those neighbors; if the outward conduct is not prompted by inward love. And from these two things taken together, viz., that love is of such a nature that it will produce all virtues, and dispose to all duties to God and men, and that without it there can be no sincere virtue, and no duty at all properly performed, the truth of the doctrine follows, that all true and distinguishing Christian virtue and grace may be summed up in love.

1. The act which is the matter of the duty, which is, doing good to others. - There are many ways in which persons may do good to others, and in which they are obliged so to do, as they have opportunity. And,

First, persons may do good to the souls of others, which is the most excellent way of doing good. Men may be, and often times are the instruments of spiritual and eternal good to others, and wherein any are so, they are the instruments of greater good to them than if they had given them the riches of the universe. And we may do good to the souls of others, by taking pains to instruct the ignorant, and to load them to the knowledge of the great things of religion; and by counseling and warning others, and stirring them up to their duty, and to a seasonable and thorough care for their soul's welfare; and so again, by Christian reproof of those that may be out of the way of duty; and by setting them good examples, which is a thing the most needful of all, and commonly the most effectual of all for the promotion of the good of their souls. Such an example must accompany the other means of doing good to the souls of men, such as instructing, counseling, warning and reproving, and is needful to give force to such means, and to make them take effect; and it is more likely to render them effectual, than anything else whatsoever; and without it, they will be likely to be in vain.

Men may do good to the souls of vicious persons, by being the means of reclaiming them from their vicious courses; or to the souls of neglecters of the Sanctuary, by persuading them to go to the House of God; or to the souls of secure and useless sinners, by putting them in mind of their misery and danger; and so may be the instruments of awakening them, and the means of their conversion, and of bringing them home to Christ. Thus they may be of the number of those, of whom we read Dan. 12:3 "that turn many to righteousness," and who "shall shine as stars forever and ever." Saints, too, may be the instruments of comforting and establishing one another, and of strengthening one another in faith and obedience; of quickening, and animating, and edifying one another; of raising one another out of dull and dead frames, and helping one another out of temptations, and onward in the Divine life; of directing one another in doubtful and difficult cases; of encouraging one another under darkness or in trial; and generally, of promoting each other's spiritual joy and strength, and thus being mutually fellow helpers on their way to glory.

Second, persons may do good to others in outward things, and for this world. They may help others in their external difficulties and calamities; for there are innumerable kinds of temporal calamities to which mankind are liable, and in which they stand much in need of the help of their neighbors and friends. Many are hungry, or thirsty, or strangers, or naked, or sick, or in prison (Matt. 25:35-36), or in suffering of some other kind; and to all such we may minister. We may do good to others, by furthering their outward estate or substance; or in aiding their good name, and thus promoting their esteem and acceptance among men - or by anything that may truly add to their comfort and happiness in the world, whether it be in the kind word, or the considerate and benevolent deed. And by endeavoring thus to do good to them externally, we are under the greater advantage to do good to their souls; for when our instructions, counsels, warnings, and good examples are accompanied with such outward kindness, the latter tends to open the way for better effect of the former, and to give them their full force, and to lead such persons to appreciate our efforts when we seek their spiritual good. And we may thus contribute to the good of others, in three ways: by giving to them, of those things that they need and we possess; by doing for them, and taking pains to help them and promote their welfare; and by suffering for them, and aiding them to bear their burdens, and doing all in our power to make those burdens light. In each of these ways, Christianity requires us to do good to others. It requires us to give to others, "Give and it shall be given unto you" (Luke 6:38). It requires us to do for others, and to labor for them, "For ye remember, brethren, our labor and travail; for laboring night and day, because we would not be chargeable unto any of you, we preached unto you the gospel of God" (1 Thess. 2:9); and "For God is not unrighteous to forget your work and labor of love, &c." (Heb. 6: 10). And it requires us, if need be, to suffer for others, "Bear ye one another's burdens, and so fulfill the law of Christ" (Gal. 6:2); and "Hereby perceive we the love of God, because He laid down His life for us; and we ought to lay down our lives for the brethren" (1 John 3:16). So that in all these ways the Scriptures require us to do good to all. I pass, then, to speak,

2. Of the objects of this act, or of those to whom we should do good. These are often spoken of in the Scriptures, by the expression, "our neighbor" - for the duty before us, is implied in the command, that we love our neighbor as ourselves. But here, perhaps, we may be ready with the young lawyer that came to Christ (Luke 11:29, &c.) to ask, "who is our neighbor?" - And as Christ's answer taught him that the Samaritan was neighbor to the Jew, though the Samaritans and Jews were each esteemed by the other vile, and accursed, and as bitter enemies, so we may be taught who those are to whom we are to do good, in three respects:

First, We are to do good both to the good and to the bad. This we are to do, as we would imitate our Heavenly Father, for "He (Matt. 5: 45) maketh His sun to rise on the evil and the good, and sendeth rain on the just and on the unjust." The world is full of various kinds of persons; some good, and some evil; and we should do good to all. We should, indeed, especially, "do good to them that are of the household of faith," or that we have reason, in the exercise of charity, to regard as Saints. But though we should most abound in beneficence to them, yet our doing good should not be confined to them, but we should do good to all men as we have opportunity. While we live in the world, we must expect to meet with some men of very evil properties, and hateful dispositions and practices. Some are proud, some immoral, some covetous, some profane, some unjust or severe, and some despisers of God. But any or all these bad qualities should not hinder our beneficence, or prevent our doing them good as we have opportunity. On this very account we should the rather be diligent to benefit them, that we may win them to Christ; and especially should we be diligent to benefit them in spiritual things.

Second, we should do good both to friends and enemies. We are obliged to do good to our friends, not only from the obligation we are under to do good to them as our fellow creatures, and those that are made in the image of God, but from the obligations of friendship, and gratitude, and the affection we bear them. And we are also obliged to do good to our enemies; for our Savior says: "But I say unto you, love your enemies; bless them that curse you; do good to them that hate you; and pray for them that despitefully use you, and persecute you" (Matt. 6:44). To do good to those that do ill to us, is the only retaliation that becomes us as Christians; for we are taught to "recompense to no man evil for evil," but on the contrary to "overcome evil with good" (Rom. 12:17-21); and again it is written: "See that none render evil for evil unto any man, but ever follow that which is good, both among yourselves and to all men" (1 Thess, 6:15) and still again: "Not rendering evil for evil, or railing for railing, but contrariwise, blessing; knowing that ye are thereunto called, that ye should inherit a blessing" (1 Pet. 3:9). And,

Third, we should do good both to the thankful and the unthankful. This we are obliged to do by the example of our Heavenly Father, for He "is kind unto the unthankful and to the evil (Luke 6: 35); and the command is, that we "be merciful as He also is merciful." Many make an objection against doing good to others, saying, "If I do, they will never thank me for it; and for my kindness, they will return abuse and injury": and thus they are ready to excuse themselves from the exercise of kindness, especially to those who may have shown themselves ungrateful. But such persons do not sufficiently look at Christ, and they either show their want of acquaintance with the rules of Christianity, or their unwillingness to cherish its spirit. Having thus spoken of the duty of doing good, and the persons to whom we are to do it, I pass, as proposed, to speak,

3. Of the manner in which we should do good to others. This is expressed in the single word "freely." This seems implied in the words of the 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, unless it be done freely. And this doing good freely, implies three things:

First, that our doing good is not in a mercenary spirit. We are not to do it for the sake of any reward received or expected from the one to whom we do the good. The command is: "Do good, and lend, hoping for nothing again" (Luke 6:35). Often times men will do good to others, expecting to receive as much again; but we should do good to the poor and needy from whom we can expect nothing in return. The command of Christ is: "When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbors; lest they also bid thee again, and a recompense be made thee. But when thou makest a feast, call the poor, the maimed, the lame, the blind; and thou shalt be blessed; for they cannot recompense thee, for thou shalt be recompensed at the resurrection of the just" (Luke 14:12-14). That our doing good be free, and not mercenary, it is necessary that what we do, be done, not for the sake of any temporal good, or to promote our temporal interest, or honor, or profit, but from the spirit of love.

Second, that our doing good be free, it is requisite that we do it cheerfully or heartily, and with real good will to the one we would benefit. What is done heartily, is done from love and what is done from love, is done with delight, and not grudgingly or with backwardness and reluctance of spirit. "Use hospitality," says the Apostle (1 Pet. 4:9): "one to another, without grudging", and says Paul: "Every man, according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver" (2 Cor. 9:7). This requisite or qualification for our doing good, is much insisted on in the Scriptures. "He that giveth," says the Apostle (Rom. 12: 8) "let him do it with simplicity; he that ruleth, with diligence; he that showeth mercy, with cheerfulness." And God gives a strict charge: "that we shall not be grieved in our heart when we give to our neighbor" (Deut. 15: 10). And in a word, the very idea of giving acceptably, is presented throughout the Bible, as implying that we give with a cordial and cheerful spirit. Doing good freely also implies,

Third, That we do it liberally and bountifully. We are not to be scant and sparing in our gifts or efforts, but to be open hearted and open handed. We are to "abound to every good work" (2 Cor. 9:8, 1 1), "being enriched in everything, to all bountifulness." Thus God requires that when we give to the poor, we should "open our hand wide unto him" (Deut. 15:8); and we are told (Prov. 11:25), that "the liberal soul shall be made fat"; and the Apostle would have the Corinthians be bountiful in their contributions for the poor Saints in Judea, assuring them that "he that soweth sparingly, shall reap also sparingly, and he that soweth bountifully, shall reap also bountifully" (2 Cor. 9: 6).

In dwelling on this thought, I would show, 1, What is the nature of an envious spirit; 2, Wherein a Christian spirit is the opposite of such a spirit; 3, The reason and evidence of the doctrine. And,

1. The nature of envy. - Envy may be defined to be a spirit of dissatisfaction with and opposition to the prosperity and happiness of others as compared with our own. The thing that the envious person is opposed to and dislikes is, the comparative superiority of the state of honor, or prosperity or happiness, that another may enjoy; over that which he possesses. And this spirit is especially called envy, when we dislike and are opposed to another's honor or prosperity, because, in general, it is greater than our own, or because, in particular, they have some honor or enjoyment that we have not. It is a disposition natural in men, that they love to be uppermost; and this disposition is directly crossed, when they see others above them. And it is from this spirit, that men dislike and are opposed to the prosperity of others, because they think it makes those who possess it, superior, in some respect, to themselves. And from this same disposition, a person may dislike another's being equal to himself in honor or happiness, or in having the same sources of enjoyment that he has; for as men very commonly are, they cannot bear a rival, much, if any better than a superior - for they love to be singular and alone in their eminence and advancement. Such a spirit is called envy in the Scriptures. Thus Moses speaks of Joshua's envying for his sake, when Eldad and Medad were admitted to the same privilege with himself in having the spirit of prophecy given them, saying "Enviest thou for my sake? (Num. 11:29). Would God that all the Lord's people were prophets, and that the Lord would put His Spirit upon them." And Joseph's brethren, we are told (Gen. 27:11), envied him when they had heard his dream, which implied that his parents and brethren were yet to bow down before him, and that he was to have power over them. From such a spirit, persons are not only unwilling that others should be above them or equal to them, but that they should be near them; for the desire to be distinguished in prosperity and honor, is the more gratified just in proportion as they are elevated and others are below them, so that their comparative eminence may be marked and visible to all. And this disposition may be exercised, either in reference to the prosperity that others may obtain and of which they are capable, or in reference to that which they actually have obtained. In the latter form, which is the most common, the feeling of envy will be manifest in two respects, first, in respect to their prosperity, and next in respect to themselves. And,

1. It will be manifest in an uneasiness and dissatisfaction with the prosperity of others. Instead of rejoicing in the prosperity of others, the envious man will be troubled with it. It will be a grievance to his spirit to see them rise so high, and come to such honors and advancement. It is no comfortable feeling to him to hear of their having obtained such and such advantages and honors and preferments, but on the contrary very uncomfortable. He is very much of the spirit of Haman, who in view of all "the glory of his riches, and the multitude of his children, and all the things wherein the king had promoted him," still could say, "yet all this availeth me nothing, so long as I see Mordecai the Jew sitting in the king's gate" (Esther 5:13). From such a spirit, the envious person stands ready to rejoice at anything that happens to diminish the honor and comfort of others. He is glad to see them brought down, and will even study how to lower their estate, as Haman did how to humble and bring down Mordecai. And often, like Haman, he will show his uneasiness, not only by planning and scheming, but by actual endeavors of one kind or another, to bring them down; and the very first opportunity of pulling them down that offers, he will gladly embrace. And it is from this disposition, that the sight even of others' prosperity, often sets the envious on talking against them and speaking evil of them, even when perhaps they do not know them. Envying them the prominence they have obtained, they hope, by speaking evil of them, in some measure to diminish their honors, and lower them in the esteem of men. This suggests, again,

2. That the opposition of the envious to the prosperity of others will be manifest in a dislike of their persons for it. Seeing how others prosper, and what honors they attain, the envious dislike, and even hate them, on account of their honor and prosperity. They entertain and cherish an evil spirit toward them, for no other reason but that they are prospered. They are embittered against them in spirit, only because they are eminent in name or fortune. Thus Haman, it is said (Esther 5: 9), "Was full of indignation against Mordecai," because he saw him "in the king's gate," and because "he stood not up, nor moved for him;" and Joseph's brethren (Gen. 37:4-5) "hated him and could not speak peaceably unto him," because his father loved him; and when he had dreamed a dream implying their inferiority, "they hated him yet the more." And so the envious generally resent the prosperity of others and their coming to honor, as if in it they were guilty of some injury to themselves. Sometimes there is a settled hatred toward others upon this account, leading as in the case of Joseph's brethren (Gen. 37: 19-28), to acts of the greatest cruelty and wickedness.

First, humility doth primarily and chiefly consist in a sense of our meanness as compared with God, or a sense of the infinite distance there is between God and ourselves. We are little, despicable creatures, even worms of the dust, and we should feel that we are as nothing and less than nothing in comparison with the Majesty of Heaven and earth. Such a sense of his nothingness Abraham expressed, when he said, "Behold now, I have taken upon me to speak unto the Lord, which am but dust and ashes" (Gen. 18:27). There is no true humility without somewhat of this spirit; for however sensible we may be of our meanness as compared with some of our fellow creatures, we are not truly humble, unless we have a sense of our nothingness as compared with God. Some have a low thought of themselves as compared with other men, from the meanness of their circumstances, or from a melancholy and despondent temperament which is natural to them, or from some other cause, while still they know nothing of the infinite distance there is between them and God; and though they may be ready to look upon themselves as humble spirited, yet they have no true humility. That which above all other things it concerns us to know of ourselves is what we are in comparison with God, who is our Creator, and the One in whom we live, and move, and have our being, and Who is infinitely perfect in all things. And if we are ignorant of our meanness as compared with Him, then the most essential thing, and that which is indispensable in true humility, is wanting. But where this is truly felt, there arises from it,

Secondly, a sense of our own meanness as compared with many of our fellow creatures. For man is not only a mean creature in comparison with God, but he is very mean as compared with multitudes of creatures of a superior rank in the universe; and most men are mean in comparison with many of their fellow men. And when a sense of this comparative meanness arises from a just sense of our meanness as God sees it, then it is of the nature of true humility. He that has a right sense and estimate of himself in comparison with God will be likely to have his eyes open to see himself aright in all respects. Seeing truly how he stands with respect to the First and Highest of all Beings, will tend greatly to help him to a just apprehension of the place he stands in among creatures. And he that does not rightly know the first and greatest of beings, who is the fountain and source of all other beings, cannot truly know anything aright; but so far as he has come to a knowledge of the former, so far is he prepared for and led unto the knowledge of other things, and so of himself as related to others, and as standing among them.

Having thus shown what is that angry or wrathful spirit, to which charity or a Christian spirit is contrary, I pass, as proposed, to show,

II. How charity, or a Christian spirit, is contrary to it. And this I would do by showing, first, that charity or love, which is the sum of the Christian spirit, is directly, and in itself, contrary to the anger that is sinful; and secondly, that the fruits of charity which are mentioned in the context, are all contrary to it. And,

1. Christian charity or love is directly, and in itself, contrary to all undue anger. Christian love is contrary to anger which is undue in its nature, and that tends to revenge, and so implies ill will, for the nature of love is good will. It tends to prevent persons from being angry without just cause, and will be far from disposing anyone to be angry for but little faults. Love is backward to anger, and will not yield to it on trivial occasions, much less where there is no cause for being angry. It is a malignant and evil, and not a loving spirit, that disposes persons to be angry without cause. Love to God is opposite to a disposition in men to be angry at other's faults, chiefly as they themselves are offended and injured by them: it rather disposes them to look at them chiefly as committed against God. If love be in exercise, it will tend to keep down the irascible passions, and hold them in subjection, so that reason and the spirit of love may regulate them and keep them from being immoderate in degree or of long continuance. And not only is charity, or Christian love, directly, and in itself, contrary to all undue anger, but,

2. All the fruits of this charity which are mentioned in the context are also contrary to it. And I shall mention only two of these fruits, as they may stand for all, viz.: those virtues that are contrary to pride and selfishness. And,

First, Love or charity is contrary to all undue and sinful anger, as in its fruits, it is contrary to pride. Pride is one chief cause of undue anger. It is because men are proud, and exalt themselves in their own hearts, that they are revengeful, and are apt to be excited, and to make great things out of little ones that may be against themselves. Yea, they even treat as vices things that are in themselves virtues, when they think their honor is touched, or when their will is crossed. And it is pride that makes men so unreasonable and rash in their anger, and raises it to such a high degree, and continues it so long, and often keeps it up in the form of habitual malice. But, as we have already seen, love or Christian charity is utterly opposed to pride. And so,

Secondly, Love or charity is contrary to all sinful anger, as in its fruits, it is contrary to selfishness. It is because men are selfish and seek their own, that they are malicious and revengeful against all that oppose or interfere with their own interests. If men sought not chiefly their own private and selfish interests, but the glory of God and the common good, then their spirit would be a great deal more stirred up in God's cause, than in their own; and they would not be prone to hasty, rash, inconsiderate, immoderate, and long continued wrath, with any who might have injured or provoked them, but they would, in a great measure, forget themselves for God's sake, and from their zeal for the honor of Christ. The end they would aim at, would be not making themselves great, or getting their own will, but the glory of God, and the good of their fellow beings. But love, as we have seen, is opposed to all selfishness.

1. A censorious spirit appears in a forwardness to judge evil of the state of others. It often shows itself in a disposition to think the worst of those about us, whether they are men of the world, or professing Christians. In respect to the latter class, it often leads persons to pass censure on those who are professors of religion, and to condemn them as being hypocrites. Here, however, extremes are to be avoided. Some persons are very apt to be positive, from little things that they observe in others, in determining that they are Godly men; and others are forward, from just as little things, to be positive in condemning others as not having the least degree of grace in their hearts, and as being strangers to vital and experimental religion. But all positiveness in an affair of this nature, seems to be without warrant from the Word of God. God seems there to have reserved the positive determination of men's state to Himself, as a thing to be kept in His own hands, as the Great and Only Searcher of the hearts of the children of men.

Persons are guilty of censoriousness in condemning the state of others, when they will do it from things that are no evidence of their being in a bad estate; or when they will condemn others as hypocrites because of God's providential dealings with them, as Job's three friends condemned him as a hypocrite on account of his uncommon and severe afflictions. And the same is true, when they condemn them for the failings they may see in them, and which are no greater than are often incident to God's children, and it may be no greater, or not so great as their own, though not withstanding just such things they think well of themselves as Christians. And so persons are censorious, when they condemn others as being unconverted and carnal men, because they differ from them in opinion on some points that are not fundamental; or when they judge ill of their state from what they observe in them, for want of making due allowances for their natural temperament, or for their manner or want of education, or other peculiar disadvantages under which they labor - or when they are ready to reject all as irreligious and unconverted men, because their experiences do not, in everything, quadrate with their own; setting up themselves, and their own experience, as a standard and rule to all others; not being sensible of that vast variety and liberty which the Spirit of God permits and uses in His saving work on the hearts of men, and how mysterious and inscrutable His ways often are, and especially in this great work of making men new creatures in Christ Jesus. In all these ways, men often act, not only censoriously, but as unreasonably, in not allowing any to be Christians who have not their own experiences, as if they would not allow any to be men, who had not just their own stature, and the same strength, or temperament of body, and the very same features of countenance with themselves. In the next place,

2. A censorious spirit appears in a forwardness to judge evil of the qualities of others. It appears in a disposition to over look their good qualities, or to think them destitute of such qualities when they are not, or to make very little of them; or to magnify their ill qualities, and make more of them than is just; or to charge them with those ill qualities that they have not. Some are very apt to charge others with ignorance and folly, and other contemptible qualities, when they in no sense deserve to be esteemed thus by them. Some seem very apt to entertain a very low and despicable opinion of others, and so to represent them to their associates and friends, when a charitable disposition would discern many good things in them, to balance or more than balance the evil, and would frankly own them to be persons not to be despised. And some are ready to charge others with those morally evil qualities that they are free from, or to charge them with such qualities in a much higher degree than they at all deserve. Thus some have such a prejudice against some of their neighbors, that they regard them as a great deal more proud sort of persons, more selfish, or spiteful, or malicious, than they really are. Through some deep prejudice they have imbibed against them, they are ready to conceive that they have all manner of bad qualities, and no good ones. They seem to them to be an exceeding proud, or covetous, or selfish, or, in some way, bad sort of men, when it may be that to others they appear well. Others see their many good qualities, and see perhaps many palliations of the qualities that are not good; but the censorious see only that which is evil, and speak only that which is unjust and disparaging as to the qualities of others. And,

3. A censorious spirit appears in a forwardness to judge evil of the actions of others. By actions here, I would be understood to mean all the external voluntary acts of men, whether consisting in words or deeds. And a censorious spirit in judging evil of others' actions, discovers itself in two things:

First, in judging them to be guilty of evil actions, without any evidence that constrains them to such a judgment. A suspicious spirit, which leads persons to be jealous of others, and ready to suspect them of being guilty of evil things when they have no evidence of it whatever, is an uncharitable spirit, and contrary to Christianity. Some persons are very free in passing their censures on others with respect to those things that they suppose they do out of their sight. They are ready to believe that they commit this, and that, and the other evil deed, in secret, and away from the eyes of men, or that they have done or said thus and so among their associates, and in the circle of their friends, and that, from some design or motive, they keep these things hid from others that are not in the same interest with themselves. These are the persons chargeable with the "evil surmisings" spoken of and condemned by the Apostle (1 Tim. 6:4), and which are connected with "envy, strife and railings." Very often, again, persons show an uncharitable and censorious spirit with respect to the actions of others, by being forward to take up, and circulate evil reports about them. Merely hearing a flying and evil rumor about an individual, in such a thoughtless and lying world as this is, is far from being sufficient evidence against any one, to make us believe he has been guilty of that which is reported; for the devil, who is called "the god of this world," is said to be "a liar, and the father of it," and too many, alas! of his children are like him in their speaking of falsehoods. And yet it is a very common thing for persons to pass a judgment on others, on no better ground or foundation, than that they have heard that somebody has said this, or that, or the other thing, though they have no evidence that what is said is true. When they hear that another has done or said so and so, they seem at once to conclude that it is so, without making any further inquiry, though nothing is more uncertain, or more likely to prove false, than the mutterings or whispers of common fame. And some are always ready to catch up an ill report, that it seems to be pleasing to them to hear evil of others. Their spirit seems greedy of it; and it is, as it were, food to the hunger of their depraved hearts, and they feed on it, as carrion birds do on the worst of flesh. They easily and greedily take it in as true, without examination, thus showing how contrary they are in character and conduct to Him of whom the Psalmist speaks, Psalm 15:1-3, as dwelling in God's Tabernacle and abiding in His holy hill, and of whom he declares, that "he taketh not up a reproach against his neighbor"; and showing, also, that they are rather like "the wicked doer," that "giveth heed to false lips," and as the "liar," who "giveth ear to a naughty tongue" (Prov. 17: 4). A censorious spirit in judging evil of the actions of others, also, discovers itself.

Second, in a disposition to put the worst constructions on their actions. The censorious are not only apt to judge others guilty of evil actions without sufficient evidence, but they are also prone to put a bad construction on their actions, when they will just as well, and perhaps better admit of a good construction. Very often the moving design and end in the action is secret, confined to the recesses of the actor's own bosom; and yet persons are commonly very forward to pass their censure upon the act, without reference to these: and this is a kind of censoriousness and uncharitable judging, as common, or more common than any other. Thus it is very common with men, when they are prejudiced against others, to put bad constructions on their actions or words that are seemingly good, as though they were performed in hypocrisy; and this is especially true in reference to public offices and affairs. If anything be said or done by persons, wherein there is a show of concern for the public good, or the good of a neighbor, or the honor of God, or the interest of religion, some will always be ready to say, that all this is in hypocrisy, and that the design really is only to promote their own interest, and to advance themselves; and that they are only flattering and deluding others, having all the time some evil design in their hearts.

But here it may be inquired, "Wherein lies the evil of judging ill of others, since it is not true that all judging ill of others is unlawful? And where are the lines to be drawn?" To this, I reply,

First, there are some persons that are appointed on purpose to be judges, in civil societies, and in Churches, who are impartially to judge of others that properly fall under their cognizance, whether good or bad, and to pass sentence according to what they are; to approve the good, and condemn the bad, according to the evidence, and the nature of the act done, and its agreement or disagreement with the law which is the judges' rule.

Second, particular persons in their private judgments of others, are not obliged to divest themselves of reason, that they may thus judge well of all. This would be plainly against reason; for Christian charity is not a thing founded on the ruins of reason, but there is the most sweet harmony between reason and charity. And therefore we are not forbidden to judge all persons when there is plain and clear evidence that they are justly chargeable with evil. We are not to blame, when we judge those to be wicked men, and poor Christless wretches, e.g. who give flagrant proof that they are so by a course of wicked action. "Some men's sins," says the Apostle, "are open beforehand, going before to judgment, and some men they follow after." That is, some men's sins are such plain testimony against them, that they are sufficient to condemn them as wicked men in full sight of the world, even before the coming of that final day of judgment that shall disclose the secrets of the heart to all. And so some men's actions give such clear evidence of the evil of their intentions, that it is no judging the secrets of the heart, to judge that their designs and ends are wicked. And therefore it is plain, that all judging as to others' states, or qualifications, or actions, is not an uncharitable censoriousness. But the evil of that judging wherein censoriousness consists, lies in two things:

It lies, first, in judging evil of others when evidence does not oblige to it, or in thinking ill of them when the case very well allows of thinking well of them; when those things that seem to be in their favor are overlooked, and only those that are against them are regarded, and when the latter are magnified, and too great stress laid on them. And the same is the case, when persons are hasty and rash in judging and condemning others, though both prudence and charity oblige them to suspend their judgment till they know more of the matter, and all the circumstances are plain before them. Persons may often show a great deal of uncharitableness and rashness, in freely censuring others before they have heard what they have to say in their defenses. And hence it is said, "He that answereth a matter before he heareth it, it is folly and shame onto him" (Prov. 18:1,3).

And the evil of that judging which is censorious lies, in the second place, in a well pleasedness in judging ill of others. Persons may judge ill of others, from clear and plain evidence that compels them to it, and yet it may be to their grief that they are obliged to judge as they do; just as when a tender parent hears of some great crime of a child with such evidence that he cannot but think it true. But very often judgment is passed against others, in such a manner as shows that the individual is well pleased in passing it. He is so forward in judging evil, and judges on such slight evidence, and carries his judgment to such extremes, as shows that his inclination is in it, and that he loves to think the worst of others. Such a well pleasedness in judging ill of others, is also manifested in our being forward to declare our judgment, and to speak, as well as think evil of others. It may be in speaking of them with ridicule, or an air of contempt, or in bitterness, or maliciousness of spirit, or with manifest pleasure in their deficiencies or errors. When to judge ill of others is against the inclination of persons, they will be very cautious in doing it, and will go no further in it than evidence obliges them, and will think the best that the nature of the case will admit, and will put the best possible construction on the words and actions of others. And when they are obliged, against their inclination, to think evil of another, it will be no pleasure to declare it, but they will be backward to speak of it to any, and will only do so when a sense of duty leads them to it.

2. In view of this subject let all examine themselves, whether their Grace is real and sincere. Let every one diligently and prayerfully ask, whether their graces all tend to practice, and are seen from day to day in the life and conduct. But here even some truly Godly persons may be ready to say, that if they judge themselves by their practice, they must condemn themselves, for they fail so much and so frequently, and are so often wandering out of the way, that at times it scarcely seems that they can be the children of God. But to such I answer, that persons who try themselves by their practice, may find that they greatly fail every day, and are often wandering out of the way, and yet they may really see no just cause in their practice to condemn themselves. For when we speak of a life of Christian practice, and when the Scriptures speak of the course of life as Christian, the meaning is not that the life is a perfect and sinless life. On the con-trary, a Christian's life may be attended with many and exceeding great imperfections, and yet be a holy life, or a truly Christian life. It may be such a life as to clearly, and even necessarily show, that the Grace which the individual has, is of the kind which has a tendency to holy practice. His fruits may be such as to be good evidence of the good nature of the tree, and his works such as to show his faith. And if you ask for still further light, then I would say, whatever your imperfections and failings may be, examine yourself whether you find the following evidences of your Grace being of that kind which tends to holy practice.

First, has your supposed Grace such influence, as to render those things in which you have failed of holy practice, loathsome, grievous and humbling to you? Has it such an influence in your mind as to render your past sinful practices hateful in your eyes, and has it led you to mourn before God for them? And does it render those things in your conduct that since your supposed conversion have been contrary to Christian practice, odious in your eyes? And is it the great burden of your life, that your practice is no better? Is it really grievous to you, that you have fallen, or do fall into sin; and are you ready, after the example of holy Job, to abhor yourself for it, and repent in dust and ashes, and like Paul to lament your wretchedness, and pray to be delivered from sin, as you would from a body of death?

Second, do you carry about with you, habitually, a dread of sin? Do you not only mourn, and humble yourself for sins that are past, but have you a dread of sin for the future? And do you dread it because in itself it is evil, and so hurtful to your own soul, and offensive to God? Do you dread it as a terrible enemy that you have often suffered by, and feel that it has been a grievous thing to you here to for? And do you dread it as something that has hurt, and wounded, and stung you, so that you would see it no more? Do you stand on your watch against it, as a man would keep watch against something that he dreads, with such a dread as led Joseph to say, "How can I do this great wickedness, and sin against God?" (Gen. 39:9).

Third, are you sensible of the beauty and pleasantness of the ways of holy practice? Do you see the beauty of holiness, and the loveliness of the ways of God and Christ? It is said in the text that "charity rejoiceth in the truth"; and it is given as the character of the truly Godly, that "he rejoiceth and worketh righteousness," which is the same as saying that "he rejoices to work righteousness." And how often does the Psalmist speak of the Law of God as being his delight, and of his love to the Divine commandments!

Fourth, do you find that you do particularly esteem and delight in those practices that may, by way of eminence, be called Christian practices, in distinction from mere worldly morality? And by Christian practices are meant such as are implied in a meek, humble, prayerful, self denying, self renouncing, Heavenly walk and behavior. Some of the heathen have been eminent for many of the moral virtues, and wrote excellently about them, as for example, of justice, and generosity, and fortitude, &c.; but they were far from a Christian poverty of spirit and lowliness of mind. They sought their own glory, and gloried exceedingly in their outward virtues, and seemed to know nothing of such a walk as the Gospel commands, a walk of self emptiness, and poverty of spirit, and self distrust, and self renunciation, and prayerful reliance on God. They were strangers to meekness, and did not allow, or even dream that the forgiveness and love of enemies was a virtue. Such virtues as these, are peculiarly Christian by way of distinction and eminence, and of these it is, that I ask, if you hold them in special esteem, for your Savior's sake, and because they are fraught with His spirit? If you are essentially distinguished and different in your spirit from the mere moralist, or the heathen sage or philosopher, you will have a spirit of special esteem for and delight in these virtues that do especially belong to the Gospel.

Fifth, do you hunger and thirst after a holy practice? Do you long to live a holy life, to be conformed to God, to have your conduct, day by day, better regulated, and more spiritual, more to God's glory, and more such as becometh a Christian? Is this what you love, and pray for, and long for, and live for? This is mentioned by Christ, as belonging to the character of true Christians, that they "hunger and thirst after righteousness." Does this trait belong to you?

Sixth, Do you make a business of endeavoring to live holily, and as God would have you, in all respects? Not only can be said to endeavor after holiness, but do you make a business of endeavoring after it? Is it a matter that lies with weight upon your mind. A true and faithful Christian does not make holy living a mere incidental thing, but it is his great concern. As the business of the soldier is to fight, so the business of the Christian is to be like Christ, to be holy as he is holy. Christian practice is the great work that he is engaged in, just as the race was the great work of the racers. Is this so with you? And is it your great aim and love to keep all God's commandments, and so far as known to neglect none? "Then," says the Psalmist, "I shall not be ashamed when I have respect unto all thy commandments." Is this your serious, constant, and prayerful aim, that you may be faithful in every known duty? And once more,

Seventh, do you greatly desire that you may know all that is your duty? And do you desire to know it that you may do it? With the patriarch Job, can you, and do you pray to the Almighty, "That which I see not, teach thou me," adding, as he added, to the Great Searcher of hearts, "If I have done iniquity, I will do no more?"

If you can honestly meet these tests, then you have the evidence that your Grace is of the kind that tends to holy practice, and to growth in it. And though you may fall, through God's mercy you shall rise again. He that hath begun a good work in you, will carry it on until the day of Jesus Christ. Though you may be, at times, faint, yet if pursuing, you shall be borne on from strength to strength, and kept, and kept by the power of God, through faith, unto salvation.