Chap. xii. 13. "They are snared by the transgression of their lips." Their ordinary common speeches they drop out with, declare them, and make their cause, more hateful than other pretences, it is covered with, would permit. Yea, they speak like the piercings of a sword, against the godly, ver. 18. If our state and church had a lip of truth, they would speak always the same thing. They would not carry in their talk and writings, as now every common understanding perceives. We may find their writings made up of contradictions. For "a lying tongue is but for a moment," ver. 19. It is but for a moment indeed before the judicatory; and then out of doors it contradicts itself, as in the mock repentances. But sorrow and anguish will come to these, who before they would speak of terms of peace with one enemy, would associate in war with another. "But to the counsellors of peace is joy," ver. 20. The present course contradicts this. Ver. 26. "The righteous is more excellent than his neighbour: but the way of the wicked seduceth them." They think these malignants better than the west country forces. They would condescend to any terms to get their help, though it were to reverse the Act of Classes,(395) to give them indemnity, yea, not so much as to condemn their way: but they will not so much as clear the state of the quarrel, or choose a better general(396) for all their help. Their way seems good in their own eyes, ver. 15. But it were wisdom to hearken to the counsel of the godly.

Chap. xiii. 10. "Only by pride cometh contention, but with the well-advised is wisdom." There is nothing keepeth up our contention and wars but pride: no party will condescend to another. We will not say we have done wrong in bringing in the king. They will not say they have done wrong in invading. But it were wisdom to fall lower and quit those interests. Ver. 16. "Every prudent man dealeth with knowledge: but a fool layeth open his folly." A wise man would count before the war, if he can accomplish it: and if he cannot, then he would send messengers of peace, and cede in all things he may without sin. If it be but more honour and wealth to our king,(397) should we destroy the kingdom to purchase that? Our rash and abrupt proceedings show our folly. Ver. 20. "He that walketh with wise men shall be wise: but a companion of fools shall be destroyed." A man will be, must be, assimilated to his company, and then partake of their judgment or blessings.

Chap. xiv. He that is accustomed to speak truth in private, will in his common speech be a faithful witness in public: but a man accustomed to lying, dissembling, swearing in private, will not stick to forswear himself, to make professions and vows contrary to his mind in public, ver. 5. (and also chap. xii. 17. and vi. 19.) Such men seek wisdom and make a show of religion, but find it not; whereas it is easy to godly men to find it, to find repentance and salvation, ver. 6. Go away from foolish men, and break off society with ungodly men. Be not privy to their counsels. Use them not as special friends, when thou perceivest that all means are used in vain to reclaim them from their damnable way and principles, ver. 7. The knowledge a godly man hath serves to direct his way, and is given of God for it. But all the wit and skill of such wicked men is deceit. They themselves are beguiled by it in opinion, and practice, and hope. And they also beguile others, ver. 8. Sin makes fools agree: but among the righteous, that which is good makes agreement (in the old translation(398)), ver. 9. It is only evil will unite all the wicked in the land as one man. For it is a sport to them to do mischief, chap. x. 23. Albeit our way seem right in our eyes, yet because it is a backsliding way, and departing from unquestionably right rules, the end will be death, and we will be filled with our own devices. O! it shall be bitter in the belly of all godly men when they have eaten it, ver. 12, 14. and chap. i. 31. "The simple believeth every word;" giveth credit to every vain word that is spoken. But a prudent man looketh well to men's goings, ponders and examines whether their professions and practices agree, what weight is in their words, by the inspection of their deeds, and of their ordinary speaking, and does not account a coined word before a judicatory sufficient to testify repentance. And as he gives not present credit to their professions, who have so often proven treacherous, so he himself scares at every appearance of evil, and keeps himself from it; whereas foolish souls rage and are confident, think any thing lawful if they can have any pretence for it, or use of it, ver. 15, 16. Then, what a great difference is between wicked men and godly men, both in their lot, when God is correcting both, and in their disposition! Wisdom that rests in the one's heart, is manifested; wickedness in the other's heart appears also. In the midst of such men there is no other thing, ver. 32, 33.

Chap. xv. 8, ("The sacrifice of the wicked is an abomination to the Lord; but the prayer of the upright is his delight,") expresses how provoking a thing the outward professions and sacrifices of wicked men, continuing in their wickedness; what an abomination that commonly called public repentance, or ecclesiastical holiness is, when men are visibly unholy and ungodly in their conversation. And therefore he pleaded always with that people, that his soul abhorred their external ceremonies, because of the uncleanness of their hands. He pleaded that he never commanded them, though indeed he did command them. Yet those were aberrations and departings from the express rule and command,—to accept or be pleased with these sacrifices and ceremonies,—when there was no evidence of real repentance. To this purpose are chap. xxi. 4, 27; Isa. i. 11; and lxvi. 3; Jer. vi. 20; and vii. 22; Amos v. 22,—all which show that it is but a mocking of the Lord, and perverting of his law, and profaning of his ordinances, to accept the profession of repentance in those who walk contrary thereto, and to count them ecclesiastically holy enough, who say, they repent, though a thousand actions witness the contrary. Of such the Lord says, "What hast thou to do to take my covenant in thy mouth, seeing thou hatest to be reformed?" Psal. l. 16, 17. They have no right to it. They should not be admitted to it for it is a taking the Lord's name in vain. The l6th verse tells us, that it had been better to possess our own land in quietness than to venture what we have for the uncertain conquest of England, and restitution of the king parallel with Eccl. iv. 8.

Chap. xvi. 7. "When a man's ways please the Lord he maketh even his enemies to be at peace with him." Can our States(399) way then please the Lord, seeing they cannot find the way of peace,—they will not walk in it, and seeing they make the godly in the land to fall out with them, and none to be at peace but the wicked, who may thereby get opportunity to crush the godly? Ver. 17 "The highway of the upright is to depart from evil." This is the highway only, to depart from evil, not carnal policies, nor advantages. He thinks the stepping aside to any of these is not the highway. Can then men change their way, and go cross to it and keep the right way in both? No, the godly have this high way and keep it. Chap. xvii. 11. "An evil man seeketh only rebellion, therefore a cruel messenger shall be sent against him." Evil men seek only rebellion, and delight in no other thing. But the King of kings shall send a cruel messenger, he arms men with wrath and power against them. Ver. 13, speaketh sadly to the English, and to our State, that rewarded the west country evil for good. Ver. 14, 19, tell us how we should advise before we begin a war, and leave no mean of composing difference and state unessayed. We did more in it than the English, but not all we might have done. Ver. 15, with chap. xviii. 5, is a dreadful sentence against the public judicatories, that all their resolutions, papers, and practices, justify the wicked and ungodly as honest faithful men, and condemn all approven faithful men, that cannot go along in such courses, or were earnest to have them repent, as both malignants and sectaries. Do they not pronounce all malignants friends, and absolve them from the sentences and classes they stand under? And do they not put the godly in their place? They relax the punishment of the one, and impute transgression to the other, and so bring them under a law. See Exod. xxiii. 7, Prov. xxiv. 24 , Isa. v. 23, and the 29th verse of this chapter. It is not good to punish godly men, who have given constant proof of their integrity, for abstaining from such a course, at least having so much appearance of evil, that many distinctions will never make the multitude to believe that we are walking according to former principles, because their sense observes the quite contrary practices, &c.

Chap. xviii. 2, ("A fool hath no delight in understanding, but that his heart may discover itself") shows that if the present cause and course were of God, and tended so much to his glory, fools or wicked men would have no such delight in it. For they delight in nothing but what is agreeable to their humour, to discover themselves, &c. Ver. 3 gives the true reason, why our public judicatories and armies are so base and contemptible, why contempt and shame is poured on them, because, "when the wicked comes, then also comes contempt, and with the vile man reproach." Ver. 13 "He that answereth a cause before he hears it, it is folly and shame unto him." Many pass peremptory sentence upon the honest party in the west before they hear all parties, and be thoroughly informed, and this is a folly and shame to them. They hear the state and church, and what they can say for their way, and indeed they seem just, because they are first in with their cause, and they will not hear another. But he that comes after will make inquiry, and discover those fallacies. Ver. 24 "There is a friend that sticketh closer than a brother." A godly neighbour, not so near in natural bonds to us, that is a surer friend than many brethren in the flesh. These bonds of country and kindred, should all cede to God's interest. See chap. xvii. 17.

Chap. xix. 22. "A man's desire is his kindness and a poor man is better than a liar." The godly that cannot concur in the public cause, being disabled, through an invincible impediment of sin lying in the way and means made use of, are better friends, and have more real good will to the establishment and peace of the land, than any ungodly man, let him be never so forward in the present course. Ver. 10. Pleasure and its attendants are not comely for a wicked man, (i.e. a foolish man) much less for a servant, (i.e. men enthralled in their lusts,) to rule over princes (i.e. godly men, highly privileged by God). All things that are good do ill become them, but worst of all to have power and superiority over good men, ver. 25, joined with chap. xxi. 11. Ringleaders of wickedness, refractory and incorrigible persons, should have been made examples to others, and this would have prevented much mischief. The scripture gives ground for putting difference between the scorner and simple, seducers and seduced.

Chap. xx. 6, xxi. 2, and xvi. 2. "Most men will proclaim every one his own goodness, but a faithful man who can find?" It is no great wonder that malignants say they repent, and the state and church say they keep the same principles. For who will say any evil of himself? Ver. 8. Magistrates should scatter away evil men with their countenance, by denying it to them, and looking down on them. How, then, do our rulers gather them? Ver. 3, shows that war and strife should not be kept up but in extreme necessity. Fools "will be meddling." Ver. 11, shows that the best way of judging of men is by their doings and fruits, not strained words and confessions. But those who, upon a bare profession, pronounce a notour(400) malignant a friend, having no proof of his integrity, and will not have any judged such, but such as judicially are debarred, yet contrary to all the testimony of works and fruits, judge and condemn honest men as traitors, though not judicially convicted. Certainly divers measures are an abomination to the Lord, as in ver. 10. Then in ver. 25 sacrilege is described, and covered perjury, which is a snare to the soul that commits it. He "devoureth that which is holy," i.e. applieth to a common use these things God hath set apart, and commanded to be kept holy, as our profaning of repentance and absolution, by casting such pearls to swine, and for our own advantage, making a cloak of them to bring in wicked men, contrary to the very nature and institution of the ordinance, also our prostituting of our covenant and cause, most holy things to maintain unholy or common interests,—our committing his holy things to them that will devour them. "And after vows to make inquiry," to dispute now, that we did not bind ourselves in the case of necessity, not to employ wicked men, whereas the ground is perpetual and holds in all cases, shows either temerity, in swearing,—or impiety, in inquiring afterward and changing. See Deut. xxiii. 21. Then ver. 26. "A wise king scattereth the wicked, and bringeth the wheel over them." O that our magistrates were so wise! Is the act of levy a scattering of the wicked? Is the act of indemnity a bringing the wheel over them? Psal. ci. 8. "I will early destroy," &c.

In Chap. xxi. 10. "The soul of the wicked desireth evil, his neighbour findeth no favour in his eyes." The wicked's principles can carry nowhere but to evil, and to do evil to good men. Ver. 8. His way and life is full of horrible and tragical chances. But a good man's work is easy and pleasant, directs to a good and peaceable end, Isa. xxvi. 7. Ver. 12. A righteous man should have his wit about him, to consider ungodly houses and families, and persons that God hath visible controversies with, that he may not communicate with them in their judgments. Ver. 16. It is a sad wandering out of the way, when a man leaves the congregation of the living to abide among the dead,—dead in sins and appointed to death. It is a great judgment as well as sin. Ver. 27, with the 4, and places before cited, show how abominable the external professions and pretences of wicked men are, when contradicted by their practice, especially if they do it but out of a wicked mind, when they intend to effect some mischief, under the colour of repentance and being reconciled to the church, as Absalom's vow at Hebron, as Balaam and Balak and the Pharisees, who under pretence of long prayers devoured widows' houses, as Jezebel's fast, and as the people, (Isa. lviii. 4.) who fasted for strife and debate, and to strike with the fist of wickedness. All men know that the church is the ladder to step up upon to go to preferment, and repentance the door to enter to places of trust.

Chap. xxii. 3. "A prudent man foreseeth the evil and hideth himself, but the simple pass on and are punished." He is a wise man that knows the judgment of the Lord, as the stork and swallow the time of their coming, that in the consideration of sins and threatenings, and comparing things spiritual with spiritual, apprehendeth judgment coming on such a course and such a party, and hides himself, goes aside, retires to a covert, by avoiding these evils, and the least fellowship with them that bring it on, and eschewing such a society as hath the cloud hanging directly above their head. But simple idiots and blind worldlings go on headlong, and dread nothing, and are punished, ver. 5. Most grievous plagues and punishments and all manner of unhappiness encumbereth their wicked life. Therefore he that would keep himself pure and clean (1 John v. 18.), and save his own soul, shall be far from them, shall keep himself far from such people. He prays with Job, "Let their counsel be far from me." Job xxi. 16, 17. Because their good is not in their hand, their candle is oft put out, &c. And he resolves with Jacob, My soul shall not enter into their secret, to have such intimacy with them as join counsels with them, Gen. xlix. 6. And ver. 10, 11, Cast out of thy company, family, jurisdiction, the scorner that contemns the godly men, and mocks instruction for such men are infectious, and able to corrupt all they converse with. But cast him out, and contention shall go out with him. It is such only that mars the union of the godly, that stirs up strife, and foments divisions. Thou shalt have more peace, and be more free from sin and shame. But sound hearted upright men, who deal faithfully, not to please but to profit,—you should choose these to intrust and rely upon, those should be friends of kings. Ver. 14. As a harlot's allurements are like pits to catch men, so the allurements of wicked ungodly men, their power, policy, &c., and their fair speeches and flatteries, are a deep ditch to catch men in to this spiritual whoredom and fornication spoken of. Ezek. xxiii. And he whom God is provoked with, by former wickedness, falls into it, Eccl. vii. 26, Ver. 24, 25. "Make not friendship with an angry man and with a furious man thou shalt not go," &c. And is not association in arms with such, as friends against an enemy, a making friendship with them we are sworn to hold as enemies? If we may not converse with a furious passionate man, how then with men of blood, enraged, whose inveterate malice hath now occasion to vent against all the godly? For thou wilt learn his ways, as we have always seen it by experience, and thou wilt get a snare to thy soul. If thou go not in his ways you cannot agree, you will fall out and quarrel, and that is a snare to thee. Ver. 28. "Remove not the ancient land-mark which thy fathers have set." If it be so dreadful and accursed to remove our neighbour's marks and bounds, O! how much more to change and alter God's land-mark, his privileges, oaths and covenants, &c. And chap. xxiii. 10, 11, Deut. xix. 14 and xxvii. 17.

Chap. xxiii. 1, 7. "When thou sittest to eat with a ruler, consider diligently what is before thee. For as he thinketh in his heart so is he," &c. Consider diligently what men are, not what they pretend and seem to be. For as they think, so are they, not as they pretend with their tongue and countenance, but as they think in their heart, which is better evidenced by their common and habitual speaking and walking, than any deliberate and resolved profession contrived of purpose. But if thou consider not this, the morsel thou hast eaten thou shalt vomit up. Thou shalt dearly pay for thy credulity, and lose all thy sweet words. Ver. 23. "Buy the truth and sell it not," &c. Do not we sell the truth, and cause, and all, into the hands of the enemies of all? whereas we ought to ransom the kingdom's liberty and religious interest, with the loss of all extrinsic interest that does but concern the accession of one's honour. Yet we sell, endanger, and venture all for that.

Chap. xxiv. 1. "Be not thou envious against evil men, neither desire thou to be with them." Godly men's hearts are often tickled to be acquainted with, in league and friendship with wicked men, when they have power, that they may not be hurt by them. But seeing there is no society between light and darkness, let not the godly desire to be with them, (as in chap. xxiii. 17,) but rather to be in God's fear always. That is good company. The reason is (verse 2,) their heart studies the destruction of the godly, (why then would thou walk with thine enemy?) and you shall hear nothing but mischief on their lips. Ver. 12. It is not according to men's words but works they should be judged. And why do not we follow that rule in our judging? Do we mock God as one mocks another? Job xxxiv. 11, Psal. lxii. 12, Jer. xxxii. 19, Rom. ii. 6, Ver. 21, &c. Men given to change, false deceitful men, meddle not with such, if thou either fear God or respect man. For such will be sure to no interest but their own. Then calamity shall come suddenly. Therefore have nothing to do with them. For "who knoweth the ruin of them both," of them and all other wicked men, or of both them and the king, if wicked? Also to the wise and godly this belongs, "It is not good to have respect of persons in judgment," whether he be king or nobleman. A righteous state respects not the person of the prince and mighty, saith Job. But he that says to the righteous, you are wicked sectaries, and also malignants, because ye will not approve all their resolutions, and to the wicked, "thou art righteous," to the malignants, you are the honest men, the blessed of the Lord,—who did ever to this day fall under Meroz' curse, should the people approve him? No certainly, "Him shall the people curse, and the nations shall abhor him," or them. But a blessing on them that would reprove our sins and search them out, ver. 25. The malignant party are even speaking so as the classers and purgers did to us, even so will we do to them. But God will render to them according to their work, ver. 29.

Chap. xxv. 2. "It is the honour of kings to search out a matter." It is a king and judge's glory to search out a matter, to try dissemblers before they trust them. God's glory is to pardon. Man's glory is to administer justice impartially. Ver. 4, 5, show what need there is of purging places of trust, especially about the king. Dross cannot be melted. Take what pains you will, it will not convert into a vessel and become useful. This mixed in, obstructs all equity, justice, and piety, where it is. The ruler should be the refiner to purge away this dross, and the army, or judicatory, or kingdom, is a vessel. You shall never get a fined vessel for use and service till you purge away the dross, Psal. ci. 4. Then, (ver. 8) we should follow peace with all men as much as is possible, never to begin strife or draw the sluice of contention. But if we be wronged, we should not for all that go out hastily to strife, till, 1. The justice and equity of the cause appear, 2. That the matter whereabout we contend be of great moment, a ground to found a war upon, 3. That we first use all means of peace and agreement possible, 4. That we overmatch not ourselves with those who are too strong for us, (see chap. xvii. 14) "lest" thou be brought to that extremity that "thou know not what to do." Thus Christ adviseth, Luke xiv. 31. I am persuaded this would plead much in reason to yield security to England, so be it our wrong were repaired, and no more done. Ver. 19 shows what the employment of unfaithful men, who mean nothing less than they pretend, is. They fail when most is expected, and hurt beside, as Job's friends, chap. vi. 15. And ver. 26. A righteous and upright man, consenting with a wicked man in sin, or, through fear of him, not daring to do his duty, turning to him and his way, or dallying and flattering him in his iniquity, is like "a troubled fountain," is not good and profitable for edification nor correction, having troubled the purity of his soul through the mud of carnal respects and interests. Corruption within is the mire, the wicked's seducements are like the beast's trampling it with his foot. And he is like a corrupt, infected, and poisoned fountain, more ready to infect and draw others by his example. Ver. 27. A man should not seek honour and preferment that is base and shameful. None of the trees longed for sovereignty but the bramble.

Chap. xxvi. 1. "As snow in summer and as rain in harvest, so honour is not seemly for a fool." It is as unseemly, prodigious, and destructive a thing, to give honours, promotions, and trust to a wicked man, as snow and much rain in harvest, a reproach and punishment more becomes him than honour, the reward of goodness (as ver. 3), a whip, rod, and bridle are more for him, to restrain him from wrong and provoke him to goodness. Ver. 6. He that commits an errand or business to a wicked man and intrusts him with it, is as unwise in so doing, as if he did cut off the messenger's feet he sent. He deprives himself of the means to compass it. He sends a lame man to run an errand. He is punished by himself as if he had cut off his own feet, and procureth sorrow and discontent to himself, as if he were compelled to drink nothing but what is contrary to his stomach. Ver. 7. All good speeches halt and limp in evil men's mouths, for there is no constancy in their mouths. Within they are very rottenness. "Out of the same mouth come blessing and cursing," James iii. 10. Their very words agree not, the public and extraordinary crosses the private and ordinary. And their actions have less harmony with their words. Professing they know God, in works they deny him &c. Ver. 8. To give a madman a weapon, what else is it but to murder? To bring shot to an ordinance which may do much mischief to himself and others, is to be accessory to that mischief. So to give "honour to a fool." He hath given power to them and put them in a capacity to do evil, and set them on work again to perfect their designs against good men. Ver. 9. As a drunken man, with a thorn in his hand, can make no use of it, but to hurt himself and others, so wicked men's good speeches and fair professions commonly tend to some mischief. These but cover their evil designs and yet the covering is shorter than that it can hide them. Ver. 10. Wicked rulers (look the margin(401)) grieve and molest the subjects: and the means to effect this is, to employ the fool and transgressor, to give offices and countenance to evil men, which may be instruments of their lust, so Abimelech, Judges ix. 4, so Jezebel, 1 Kings xxi. 10, so in Neh. vi. 12. Ver. 11. The dog, feeling his stomach surcharged, goes to the grass,—as our malignants to profess repentance,—and casts up that which troubles him, by a feigned confession. But because there is no change in his nature, he is inwardly stirred by his old principles to lick up that vomit, to commit and practise what he professed repentance for, yea, and to profess the same he pretended sorrow for. When power is confirmed in their hand they will return to their folly. Ver. 17. What else is our interposing ourselves in the king's quarrel concerning England, though we have interest in it to endeavour it in a peaceable way, if he were fit for it, yet in comparison of our kingdom and religion's safety, which may be ruined by war, it is no such matter as belongeth to us. And so it falls out, we are like a man taking a dog by the ears to hold him, we have raised up many enemies, and provoked them to bite us. We cannot hold them long from destroying him, and we provoke them more by holding them, in espousing his quarrel, as Jehoshaphat joining with Ahab. We had done well to interpose ourselves between the king and them to make peace, but to side with one party was not well done. Verses 18, 19. Furious and bloody men take all opportunities to hurt others, especially good men, and so deceive those employed. But they do it under a pretence. As a scorner reproacheth under a pretence of sport, so they, under other pretences, of wrongs done, of the country's defence, &c. Verses 20, 24, show the way to prevent trouble and keep peace. As a contentious turbulent person would inflame a whole country and put them by the ears, so a person, though not contentious in his own nature, yet having many contentious interests following him, which he will not quit, or commit to God's providence, as our king was. O it is the destruction of a nation to have such a person among them. He hath broken the peace of two kingdoms. Verses 23, 24, 25, 26. Burning lips, hot and great words of love and friendship, and a wicked heart revenging its enmity, and minding nothing less than what is spoken, is like a potsherd, a drossy piece covered over with the fairding(402) of hypocrisy, or, like a sepulchre garnished and painted, he dissembles and speaks vanity, and flatters. Psal. xii. 3. But he lays up his wicked purposes close within him till a time of venting them. Therefore when he speaks so fair and courteously, be not confident of him, trust him not too far till thou have proof of his reality. Put not thyself and thy dearest interests into his mercy. This is wisdom, and not want of charity, Jer. xii. 6; Micah vii. 5. Cain, Joab, and Judas, are proofs of this. It may be covered a time, but not long. Naturam expellas furca licet, usque recurret.(403) All the world shall be witness of it, Psal. cxxv. So then, (ver 21.) the calumniator and false accuser, who openly professes his hatred and malice, and the flatterer that seems to be moved with love, both of them produce one effect, viz., ruin and calamity.

Chap. xxvii. 3, 4. "A stone is heavy, and the sand weighty, but a fool's wrath is heavier than them both," &c. We see what we may expect of the enraged, exasperated malignant party. Their wrath against all the godly, for their faithful secluding and purging them out of places of trust, is weighty and insupportable like the sand of the sea. It will crush them under it if God support not. It is like a swelling river, or a high spring tide, it goes over all banks, since the state and church have drawn the sluice and let it out. But when it is joined with envy and malice, against godliness and piety itself, who can stand before that? No means can quench that heat. Ver. 6: Faithful men's reproofs, remonstrances, and warnings, applied in love and compassion, are better than an enemy's kisses and flatteries, than his oils and ointments are. Therefore we would pray against the one, and for the other, that God would smite us with the mouth of the righteous, but keep us from the dainties of the wicked Joabs, Judases, and Ahithophels. Verse 8 speaks sadly against ministers that withdraw from their charges so unnecessarily, as a bird that wandereth too long from her nest: the young starve for cold or famine, or are made a prey. So these who, having no necessary call to be elsewhere, especially not being members of the Commission, yet stay not with their flocks, are guilty of their soul's ruin. Ver. 10: O how doth this speak against the present course of judicatories! They have forsaken their old faithful friends, when they proved ever constant, and have gone in to their wicked countrymen's house in the day of their calamity. But a neighbour in affection and piety, is nearer than a brother in flesh and near in habitation.

Chap. xxviii. 1: "The wicked fleeth when no man pursueth; but the righteous is bold as a lion." Wicked men are now chosen for stoutness and courage, but they have no sure foundation for it. It is but like the rage and temerity of a madman or drunkard. But godly men, once satisfied in grounds of conscience about their duty, would have been bold as lions. A good conscience would have made them bold, Psal. cxii. 7, 8, Lev. xxvi. 36. Now, ver. 2, behold the punishment of our sins, our governors are changed, there is almost a total alteration, and we are faces about, which cannot but bring ruin to the land, especially when men of understanding and piety are shut out. Ver. 4, with chap. xxix. 27: It is a great point and argument of declining and forsaking the law of God, when men praise the wicked, change their names though they themselves be not changed, and leave off contending with, or declaring against them, and do rather plead for them. But godly men, that keep the law, contend with, discountenance, and oppose them, as David, "I hate them that hate thee," and earnestly contend with them. Thus they are kept from partaking with other men's sins. Ver. 5: It is not very likely that all the ungodly should now understand the duty of the times and discern the right way, and that so many that fear God understand it not, seeing the Lord's secret is revealed to them, Psal. xxv. 14. Verses 6, 7: A poor man, and weak means, if they be of upright men, are better and stronger than many rich and strong perverters. A companion of evil men and a keeper of the law agree not in one person; the one is an honour, the other a shame to all that have interest in them. Ver. 9: Their prayers and professions are abomination, no acceptation of those that turn away their ears from obedience to the law, who walk contrary to it. Ver. 10: These cunning and crafty men that have enticed some godly men, and led them on in the present course, shall themselves smart for it, when the godly seduced shall see good things after all this. Ver. 12: When wicked men have power and trust, good men hide and retire themselves from such a congregation or assembly of the wicked. See chap. x. 10, 11. Should we thus choose our own plague, tyranny, oppression, calamity, and misery, and cast away our own glory? Then, (ver. 13) repentance requires time and ingenuous confession, and real forsaking. If both these join not, it is but a covering and hiding of sin. If a man confess, and yet walk and continue in them, he is but using his confession as a covering to retain his sins, and such shall not find mercy of God, or prosper before men. Ver. 14: It is not so despisable a thing to fear alway, and to be very jealous of sin as it is now made. It is counted a reproach to have any scruples at the present course. But happy is he that abstaineth from all appearance of evil, but he that emboldeneth himself, and will not question any thing that makes for advantage, falls into mischief. Ver. 15, 17 show the lamentable condition of a people under wicked rulers. They are beasts and not men towards the people, especially towards the best, Dan. vii. 4, 5, Zeph. iii. 3. Ver. 17: How doth that agree with our sparing of bloody men, of our soliciting for their impunity, of our pardoning them? Are they not, by the appointment of God's law, ordained for destruction, and haste to it? Should any then stay them? Should they not then far less employ them? And, (ver. 24) if it be so heinous to take our father's goods upon this pretence, because they are our own, how much more sacrilege is it to rob God of his interests, and give over his money to bankrupts, and say it is no transgression to rob the land of its defence, and make them naked, as Ahaz his confederacy did? Certainly it is murder. Ver. 28 and chap. xxix. 2 and xi. 12 and xxviii. 28 are to one purpose. We have forsaken our own mercy and wronged our own souls; and destroyed ourselves in choosing our own judgment, and making our own rod to beat us withal. Chap. xxix. 1: We being so often reproved by his word and providence for the sin of association with the wicked, and being so lately punished for it, and having so lately reproved ourselves for it in our declarations and fasts, yet to harden our necks, what can we expect but utter destruction, and that without remedy, as we sentenced ourselves? Ezra ix. 13 and xiv. 13, Isa. xxx. 13, 14. Shall not this iniquity be to us a breach ready to fall, even this iniquity of going down to Egypt for help, &c. Then, (ver. 6) there is a snare to entrap thy feet in the sins of the wicked; if thou be joined with them, thou cannot well escape. Ver. 8: Wicked profane contemners of God and his people bring ruin on a city or commonalty, they set it on fire and blow it up. But godly men pacify wrath, turn away judgments, and purge all from provocations, which is the only means to turn it away. Ver. 16 shows, when wicked men gather together, and grow in state and power, they grow worse, and sin with greater boldness, and transgression then overflows the land, tanquam ruptis repagulis.(404) There is no obstacle. See Psal. xii. And ver. 24 shows, he that is partner and fellow receiver with a thief, or conceals such offenders, endangers his own destruction; and he that stays with, and associates with wicked men, must hear cursing and cannot bewray it. He will see many abominations, that though he would, he cannot remedy. Ver. 25: Fear of man and of the land's danger, hath brought many into a snare, to run from the Lord to an arm of flesh, but he that trusts in the Lord shall be safe. Ver. 27: Here is the deadly enmity between the two seeds, they cannot reconcile well. See ver. 10 and chap. xxi. 3. It is no wonder the godly abominate such men who are God's enemies and the land's plague.

Chap. xxx. 11, 14 describes the malignant party, who make nothing of the godly magistrates or their mother church and land, but curse, malign, oppose as much as they could, and are oppressors, monstrous tyrants, mankind beasts, or beastly men. The subject of their cruelty is the godly afflicted man. They eat up all and will not leave the bones, as the prophet complains, "I lie among men whose teeth are as spears and arrows, and their tongue a sharp sword." And then, ver. 12, 13, 20 describe our enemies, the invaders. They think themselves godly and righteous, yet are not purged from their filthiness. They are given up to strong delusions to believe lies, and there is no lie greater than this, that they are a godly party in a godly cause and way. They wipe their mouth after all their bloodshed, and say, I have done no evil. They wash their hands, as Pilate, as if they were free of the blood of these just men, whose souls cry under the altar. Ver. 21-23: It is a burden to the world and a plague to mankind, when servants, unworthy men, and persons unfit for high places are set in authority, and when wicked men have their desire of plenty and honour, (chap. xix. 10.) and when an odious woman, or men of hateful vicious dispositions, come to preferment and are espoused by a state,—nought they were while alone, but worse now when they have crept into the bed and bosom of the state; her roots were nought before, but now she is planted in rank mould, and will shoot forth her unsavoury branches and blossoms,—and when handmaids, kept in a servile estate because of their disposition and quality, get their masters ushered out, and they become heirs, at least possessors of the inheritance or trust. Ver. 33 shows how necessarily war and contention follow upon unnecessary provocations by word or deed, such as we have given many to England, though indeed they have given moe.(405) And lastly, chap. xxxi. 20, 26, 31 shows how word and work should go together, and men should be esteemed and praised according to their works and fruit of their hands.



A TREATISE OF CHRISTIAN LOVE.

John xiii. 35. "By This Shall All Men Know That Ye Are My Disciples, If Ye Have Love One To Another." First Printed At Edinburgh In 1743.



To The Reader.

This treatise concerning Christian Love, was composed by the pious and learned Mr. Hugh Binning who was minister of the gospel at Govan, near to Glasgow. He was much celebrated and esteemed in this church, for several practical treatises, frequently printed for the benefit of the public, but this is not inferior to any of them.

Though there have been many excellent discourses in late years on this divine subject, yet, considering that there never was a time wherein a treatise of this kind was more seasonable and necessary than the present, when the love of many, of too, too many, is waxed cold, and this holy fire is almost extinguished, this cannot be thought to be superfluous.

The author was a minister of a most pacific temper, and this amiable grace and virtue did illustriously shine forth in him; and in this discourse, he breathes with a spirit of love in the most affecting and gaining manner, so that, I dare say, that, though it be above ninety years since he composed it, it does not fall short of any performance of this kind that has since appeared in public.

This treatise, with a great number of excellent sermons, preached by this able minister of the gospel, many of which have never been printed, in a manuscript in folio, was found in the late Rev. Mr. Robert Wodrow, minister at Eastwood, his library, and all care has been taken to publish it faithfully, without any alteration either by adding or diminishing any thing from it.

This divine subject of Christian love he lays a great stress upon; he shows that there is a greater moment and weight in Christian charity, than in the most part of those things for which some Christians bite and devour one another. It is the fundamental law of the gospel, to which all positive precepts and ordinances should stoop. Unity in judgement is very necessary for the well being of Christians, and Christ's last words persuade this, that unity in affection is most essential and fundamental. This is the badge that he left to his disciples; if we cast away this upon every different apprehension of mind, we disown our Master, and disclaim his token and badge.

Mr. Binning treats of this subject in a most sublime and pathetic strain; he explains the nature of this grace, discourses of the excellent properties and blessed effect and fruits of it, in a ravishing and captivating manner. There is such a variety of beauties in this treatise, that they deserve to be noticed in this preface, and particularly, his admirable commentary on the 13th chapter of the First Epistle to the Corinthians, wherein he outstrips all that went before him and, in fine, he enforces the exercise of this grace with the most convincing argument and the most powerful motives. And now, not to detain the reader from the perusal, it is earnestly wished that the end of the publication may, by the blessing of God, be obtained, which is, that Christians in our days may be as the primitive ones,—of one mind and of one heart, and that they may love one another with a pure heart fervently.



Chapter I.

The beauty and excellency of this world consists, not only in the perfection and comeliness of each part in it, but especially in the wise and wonderful proportion and union of these several parts. It is not the lineaments and colours that make the image or complete beauty, but the proportion and harmony of these, though different severally. And truly that is the wonder, that such repugnant natures, such different parts, and dissentient qualities, do conspire together in such an exact perfect unity and agreement, in which the wisdom of God doth most appear, by making all things in number, weight and measure. His power appears in the making all the materials of nothing, but his wisdom is manifested in the ordering and disposing so dissonant natures into one well agreeing and comely frame; so that this orderly disposition of all things into one fabric, is that harmonious melody of the creation, made up as it were of dissonant sounds, and that comely beauty of the world, resulting from such a proportion and wise combination of divers lines and colours. To go no further than the body of a man, what various elements are combined into a well ordered being, the extreme qualities being so refracted and abated as they may join in friendship and society, and make up one sweet temperament!

Now, it is most reasonable to suppose, that, by the law of creation, there was no less order and unity to be among men, the chiefest of the works of God. And so it was indeed. As God had moulded the rest of the world into a beautiful frame, by the first stamp of his finger, so he did engrave upon the hearts of men such a principle, as might be a perpetual bond and tie to unite the sons of men together. This was nothing else but the law of love, the principal fundamental law of our creation, love to God, founded on that essential dependence and subordination to God, and love to man, grounded upon that communion and interest in one image of God. All the commandments of the first and second table are but so many branches of these trees, or streams of these fountains. Therefore our Saviour gives a complete abridgment of the law of nature and the moral law, "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, this is the first and great commandment. The second is like unto it, Thou shalt love thy neighbour as thyself," Matth. xxii. 37, 38, 39. And therefore, as Paul says, "Love is the fulfilling of the law," Rom. xiii. 10. The universal debt we owe to God is love in the superlative degree, and the universal debt we owe one another is love in an inferior degree, yet of no lower kind than that of our selves. "Owe no man any thing, but to love one another" (Rom. xiii. 8), and that collateral with himself, as Christ speaks. Unto these laws all other are subordinate, and one of them is subordinate to the other, but to nothing else. And so, as long as the love of God may go before, the love of man should follow, and whatever doth not untie the bond of divine affection, ought not to loose the knot of that love which is linked with it. When the uniting of souls together divides both from God, then indeed, and only then, must this knot be untied that the other may be kept fast.

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

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

There is a special stamp of excellency put on this affection of love, that God delights to exhibit himself to us in such a notion. "God is love," and so holds out himself as the pattern of this. "Be ye followers of God as dear children, and walk in love," Eph. v. 1, 2. This is the great virtue and property which we should imitate our Father in. As God hath a general love to all the creatures, from whence the river of his goodness flows out through the earth, and in that, is like the sun conveying his light and benign influence, without partiality or restraint, to the whole world, but his special favour runs in a more narrow channel towards these whom he hath chosen in Christ; so in this a Christian should be like his Father, and there is nothing in which he resembles him more than in this, to walk in love towards all men, even our enemies. For in this he gives us a pattern, Matt. v. 44, 45: "But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you, that ye may be the children of your Father which is in heaven; for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust." To do good to all, and to be ready to forgive all, is the glory of God, and certainly it is the glory of a child of God to be merciful as his Father is merciful, and good to all, and kind to the unthankful. And this is to be perfect as he is perfect. This perfection is charity and love to all. But the particular and special current of affection will run toward the household of faith, those who are of the same descent, and family, and love. This drawn into such a compass, is the badge and livery of his disciples. These two in a Christian are nothing but the reflex of the love of God, and streams issuing out from it. A Christian walking in love to all, blessing his enemies, praying for them, not reviling or cursing again, but blessing for cursing, and praying for reviling, forgiving all, and ready to give to the necessities of all, and more especially, uniting the force of his love and delight, to bestow it upon these who are the excellent ones, and delight of God, such a one is his Father's picture, so to speak. He is partaker of that divine nature, and royal spirit of love. Gal. vi. 10: "As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith." 1 Thess. iii. 12, 13: "And the Lord make you to increase and abound in love one towards another, and towards all men, even as we do towards you, to the end he may establish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ, with all his saints."

It is foretold by our Lord Jesus Christ, that in the last days the "love of many shall wax cold," Matt. xxiv. 12. And truly this is the symptom of a decaying and fading Christian and church. Love is the vital spirits of a Christian, which are the principles of all motion and lively operation. When there is a deliquium(406) in these, the soul is in a decay; it is so comprehensive an evil, as alone is sufficient to make an evil time. And besides, it is the argument and evidence, as well as the root and fountain, of abounding iniquity, because this is the epidemical disease of the present time, love cooled, and passion heated, whence proceed all the feverish distempers, contentions, wars and divisions, which have brought the church of God near to expiring. Therefore being mindful of that of the apostle, Heb. x. 24, I would think it pertinent to consider one another, and provoke again unto love and to good works. It was the great charge that Christ had against Ephesus, "Thou hast left thy first love." I shall therefore show the excellency and necessity of this grace, that so we may remember from whence we have fallen and repent, that we may do the first works, lest he come quickly and remove our candlestick, Rev. ii. 4, 5.



Chapter II.

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

II. It should add an exceeding weight unto it, that we have not only so high a pattern, but so excellent a motive, "God so loved," and "herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins," therefore, "If God so loved us, we ought also to love one another," 1 John iv. 9, 10, 11. "Walk in love, as Christ also hath loved us, and hath given himself for us," Eph. v. 2. Here are the topics of the most vehement persuasion. There is no invention can afford so constraining a motive, God so loving us, sinful and miserable us, that he gave his only begotten Son, that we might live through him, and Christ so loving us, that he gave himself a sacrifice for sin. O then! who should live to himself, when Christ died for others? And who should not love, when "God spared not his own Son, but delivered him up for us all?" "God commendeth his love to us, in that while we were yet sinners, Christ died for us," Rom. viii. 32, and v. 8 and xiv. 7, 8.

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

IV. The apostle Paul puts a high note of commendation upon charity, when he styles it the bond of perfection. "Above all things," says he, "put on charity, which is the bond of perfectness," Col. iii 14. I am sure it hath not such a high place in the minds and practice of Christians now, as it hath in the roll of the parts and members of the new man here set down. Here it is above all. With us it is below all, even below every apprehension of doubtful truths. An agreement in the conception of any poor petty controversial matter of the times, is made the badge of Christianity, and set in an eminent place above all which the apostle mentions, in the 12th verse, "bowels of mercies, kindness, gentleness, humbleness of mind, meekness, long suffering." Nay, charity itself is but a waiting handmaid to this mistress.

But let us consider the apostle's significant character he puts on it. It is a bond of perfection, as it were, a bundle of graces, and chain of virtues, even the very cream and flower of many graces combined. It is the sweet result of the united force of all graces. It is the very head and heart of the new man, which we are invited to put on, "Above all put on charity." All these fore-mentioned perfections are bound and tied together, by the girdle of charity and love, to the new man. When charity is born and brought forth, it may be styled Gad,(407) for a troop cometh, chorus virtutum,(408) "a troop or company of virtues" which it leads and commands. Charity hath a tender heart, for it hath "bowels of mercies,"—such a compassionate and melting temper of spirit, that the misery or calamity, whether bodily or spiritual, of other men, makes an impression upon it. And therefore it is the Christian sympathy which affects itself with others' afflictions. If others be moved, it moves itself through comfort and sympathy. This is not only extended to bodily and outward infirmities, but, most of all, to infirmities of mind and heart, error, ignorance, darkness, falling and failing in temptation. We are made priests to God our Father, to have compassion on them who are ignorant and out of the way, for that we ourselves are also compassed with infirmity, Rev. i. 6 and Heb. v. 2. Then, love hath a humble mind, "humbleness of mind," else it could not stoop and condescend to others of low degree, and therefore Christ exhorts above all to lowliness. "Learn of me, for I am meek and lowly in heart." If a man be not lowly, to sit down below offences and infirmities, his love cannot rise above them. Self-love is the greatest enemy to true Christian love, and pride is the fountain of self-love, because it is impossible that, in this life, there should be an exact correspondence between the thoughts and ways of Christians. Therefore it is not possible to keep this bond of perfection unbroken, except there be a mutual condescendence. Self-love would have all conformed to it, and if that be not, there is the rent presently. But humbleness of mind can conform itself to all things, and this keeps the bond fast. Then charity, by the link of humility, hath meekness chained unto it, and kindness. Love is of a sweet complexion, meek and kind. Pride is the mother of passion, humbleness the mother of meekness. The inward affection is composed by meekness, and the outward actions adorned by gentleness and kindness. O that sweet composure of spirit! The heart of the wicked is as the troubled sea, no rest, no quiet in it, continual tempests raising continual waves of disquiet. An unmeek spirit is like a boiling pot, it troubles itself and annoys others. Then, at length, charity, by lowliness and meekness, is the most durable, enduring, long-suffering thing in the world, "with long suffering, forbearing one another in love." These are the only principles of patience and longanimity. Anger and passion is expressed in scripture under the name of haste, and it is a sudden, furious, hasty thing, a rash, inconsiderate, impatient thing, more hasty than speedy. Now the special exercises and operations of these graces are in the 13th verse, "forbearing one another, and forgiving one another," according to Christ's example. And indeed these are so high and sublime works, as charity must yoke all the fore-mentioned graces, unite them all in one troop, for the accomplishing of them. And the great and sweet fruit of all this is comprehended in the 15th verse, "The peace of God rule in your hearts, to the which ye are called in one body." Peace with God is not here meant, but the peace which God hath made up between men. All were shattered and rent asunder. The Lord hath by his Son Jesus Christ gathered so many into one body, the church, and by one Spirit quickens all. Now where love is predominant, there is a sweet peace and harmony between all the members of this one body. And this peace and tranquillity of affections rules and predominates over all these lusts, which are the mineries(409) of contentions, and strifes, and wars.

V. Add unto this another special mark of excellency that this apostle puts on charity, or Christian love. "The end of the commandment is charity, out of a pure heart, of a good conscience, and of faith unfeigned," 1 Tim. i. 5. If this were duly pondered, I do believe it would fill all hearts with astonishment, and faces with confusion, that they neglected the weightier matters of the law, and over stretched some other particular duties, to fill up the place of this, which is the end, the fulfilling of the law. It appears by this that charity is a cream of graces. It is the spirit and quintessence extracted out of these cardinal graces, unfeigned faith, a good conscience, a pure heart. It is true, the immediate end of the law, as it is now expounded unto us, is to drive us to believe in Jesus Christ, as it is expressed, Rom. x. 4. "Christ is the end of the law for righteousness to every one that believeth." But this believing in Christ is not the last end of it. Faith unfeigned in a Mediator is intentionally for this, to give the answer of a good conscience in the blood of Christ, and to purify the heart by the water of the Spirit, and so to bring about at length, by such a sweet compass, the righteousness of the law to be fulfilled by love in us, which by divine imputation is fulfilled to us. Now consider the context, and it shall yield much edification. Some teachers (1 Tim. i. 4.) exercised themselves and others in endless genealogies, which, though they contained some truth in them, yet they were perplexing, and brought no edification to souls. Curiosity might go round in such debates, and bewilder itself as in a labyrinth, but they did rather multiply disputes than bring true edification in the faith and love of God and men. Now, says he, they do wholly mistake the end of the law, of the doctrine of the scripture. The end and great purpose of it is love, which proceeds from faith in Christ, purifying the heart. This is the sum of all, to worship God in faith and purity, and to love one another. And whatsoever debates and questions do tend to the breach of this bond, and have no eminent and remarkable advantage in them, suppose they be conceived to be about matters of conscience, yet the entertaining and prosecuting them to the prejudice of this, is a manifest violence offered to the law of God, which is the rule of conscience. It is a perverting of scripture and conscience to a wrong end. I say then, that charity and Christian love should be the moderatrix of all our actions towards men. From thence they should proceed, and according to this rule be formed. I am persuaded if this rule were followed, the present differences in judgment of godly men, about such matters as minister mere questions, would soon be buried in the gulf of Christian affection.

VI. Now to complete the account of the eminence of this grace, take that remarkable chapter of Paul's, 1 Cor. xiii., where he institutes the comparison between it and other graces, and in the end pronounces on its behalf, "the greatest of these is charity." I wonder how we do please ourselves, as that we had attained already, when we do not so much as labour to be acquainted with this, in which the life of Christianity consists, without which faith is dead, our profession vain, our other duties and endeavours for the truth unacceptable to God and men. "Yet I show you a more excellent way," says he in the end of the former chapter. And this is the more excellent way, charity and love, more excellent than gifts, speaking with tongues, prophesying, &c. And is it not more excellent than the knowledge and acknowledgment of some present questionable matters, about governments, treaties, and such like, and far more than every punctilio of them? But he goes higher. Suppose a man could spend all his substance upon the maintenance of such an opinion, and give his life for the defence of it, though in itself it be commendable, yet if he want charity and love to his brethren, if he overstretch that point of conscience to the breach of Christian affection, and duties flowing from it, it profits him nothing. Then certainly charity must rule out external actions, and have the predominant hand in the use of all gifts, in the venting of all opinions. Whatsoever knowledge and ability a man hath, charity must employ it, and use it. Without this, duties and graces make a noise, but they are shallow and empty within. Now he shows the sweet properties of it, and good effects of it, how universal an influence it hath on all things, but especially how necessary it is to keep the unity of the church.

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

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

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

Then charity doth nothing unseemly, "behaveth not itself unseemly," 1 Cor. xiii. 5. Vanity and swelling of mind will certainly break forth into some unseemly carriage, as vain estimation, and such like, but charity keeps a sweet decorum in all its carriage, so as not to provoke and irritate others, nor yet to expose itself to contempt or mockery. Or the word may be taken thus, it is not fastidious. It accounts not itself disgraced and abused, to condescend to men of low estate. It can with its Master bow down to wash a disciple's feet, and not think it unseemly. Whatsoever it submits to in doing or suffering, it is not ashamed of it, as that it were not suitable and comely.

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

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

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

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

Charity "beareth all things." By nature we are undaunted heifers, cannot bear any thing patiently. But charity is accustomed to the yoke,—to the yoke of reproaches and injuries from others, to a burden of other men's infirmities and failings. We would all be borne upon others' shoulders, but we cannot put our own shoulders under other men's burden, according to that royal law of Christ, Rom. xv. 1. "We that are strong ought to bear the infirmities of the weak, and not to please ourselves" and Gal. vi. 2. "Bear ye one another's burdens, and so fulfil the law of Christ," that is the law of love, no question.

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

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

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



Chapter III.

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

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

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

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

Thirdly, If God hath forgiven me so many grievous offences, if he hath pardoned so heinous and innumerable injuries, that amount to a kind of infiniteness in number and quality, O how much more am I bound to forgive my brethren a few light and trivial offences? Col. iii. 13. "Forbearing one another, and forgiving one another, if any man have a quarrel against any, even as Christ forgave you, so also do ye." Eph. iv. 32. "And be ye kind one to another, tender hearted, forgiving one another, even as God for Christ's sake hath forgiven you." With what face can I pray, "Lord, forgive me my sins," when I may meet with such a retortion, thou canst not forgive thy brethren's sins, infinitely less both in number and degree? Matth. vi. 15. "But if ye forgive not men their trespasses, neither will your heavenly Father forgive your trespasses." What unparalleled ingratitude were it, what monstrous wickedness, that after he hath forgiven all our debt, because we desired him yet we should not have compassion on our fellow servants even as he had pity on us! O! what a dreadful sound will that be in the ears of many Christians, "O thou wicked servant, I forgave thee all thy debt, because thou desiredst me! Shouldest not thou also have had compassion on thy fellow servants, even as I had pity on thee? And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him. So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses," Matth. xviii. 32, 33, 34, 35. When we cannot dispense with one penny, how should he dispense with his talents? And when we cannot pardon ten, how should he forgive ten thousand? When he hath forgiven my brother all his iniquity, may not I pardon one? Shall I impute that which God will not impute, or discover that which God hath covered? How should I expect he should be merciful to me, when I cannot shew mercy to my brother? Psal. xviii. 25. "With the merciful thou wilt show thyself merciful." Shall I, for one or few offences, hate, bite, and devour him for whom Christ died, and loved not his life to save him? Rom. xiv. 15 and 1 Cor. viii. 11.

In the next place. If a Christian do but take an impartial view of himself, he cannot but thus reason himself to a meek, composed, and affectionate temper towards other brethren. What is it in another that offends me, when if I do search within, I will not either find the same, or worse, or as evil in myself? Is there a mote in my brothers eye? Perhaps there may be a beam in my own; and why then should I look to the mote that is in my brother's eye? Matth. vii. 3. When I look inwardly, I find a desperately wicked heart, which lodges all that iniquity I beheld in others. And if I be not so sensible of it, it is because it is also deceitful above all things, and would flatter me in mine own eyes, Jer. xvii. 9. If my brother offend me in some things, how do these evanish out of sight in the view of my own guiltiness before God, and of the abominations of my own heart, known to his holiness and to my conscience? Sure I cannot see so much evil in my brother as I find in myself. I see but his outside. But I know my own heart; and whenever I retire within this, I find the sea of corruption so great, that I wonder not at the streams which break forth in others. But all my wonder is that God hath set bounds to it in me or in any. Whenever I find my spirit rising against the infirmities of others, and my mind swelling over them, I repress myself with this thought, "I myself also am a man," as Peter said to Cornelius when he would have worshipped him. As he restrained another's idolizing of him, I may cure my own self idolizing heart. Is it any thing strange that weak men fail, and sinful men fall? Is not all flesh grass, and all the perfection and goodliness of it as the flower of the field? Isa. xl. 6. Is not every man at his best estate altogether vanity? Psal. xxxix. 5. Is not man's breath in his nostrils? Isa. ii. 22. And am not I myself a man? Therefore I will not be high minded but fear, Rom. xi. 20. I will not be moved to indignation, but provoked to compassion, knowing that I myself am compassed with infirmities, Heb. v. 2.

Secondly, As a man may persuade himself to charity by the examination of his own heart and ways, so he may enforce upon his spirit a meek and compassionate stamp, by the consideration of his own frailty, what he may fall into. This is the Apostle's rule, Gal. vi. 1. "Brethren, if a man be overtaken in a fault, ye that are spiritual," and pretend to it, "restore such an one in the spirit of meekness." Do not please yourselves with a false notion of zeal, thinking to cover your impertinent rigidity by it. Do as you would do if your own arm were disjointed. Set it in, restore it tenderly and meekly, considering yourselves that ye also may be tempted. Some are more given to reproaching and insulting than mindful of restoring. Therefore their reproofs are not tempered with oil that they may not break the head, but mixed with gall and vinegar to set on edge the teeth. But whenever thou lookest upon the infirmities of others, then consider thyself first, before you pronounce sentence on them, and thou shalt be constrained to bestow that charity to others which thou hast need of thyself. Veniam petimusque damusque vicissim.(415) If a man have need of charity from his brother, let him not be hard in giving it. If he know his own weakness and frailty, sure he may suppose such a thing may likely fall out that he may be tempted and succumb in it. For there needs nothing for the bringing forth of sin in any but occasion and temptation, as the bringing of fire near gunpowder. And truly he who had no allowance of love to give to an infirm and weak brother, he will be in mala fide, in an evil capacity, to seek what he would not give. Now the fountain of uncharitable and harsh dealing is imported in the 3d verse, "If any man thinks himself to be something when he is nothing, he deceives himself." Since all mortal men are nothing, vanity, altogether vanity, and less than vanity, he that would seem something, and seems so to himself, deludes himself. Hence is our insulting fierceness, hence our supercilious rigour. Every man apprehends some excellency in himself beyond another. Take away pride, and charity shall enter, and modesty shall be its companion. But now we mock ourselves, and deceive ourselves, by building the weight of our pretended zeal upon such a vain and rotten foundation, as a gross practical fundamental lie of self conceit of nothing. Now the Apostle furnishes us with an excellent remedy against this in the 4th verse, "Let a man prove himself and his own work, and then he shall have rejoicing in himself alone, and not in another."—a word worthy to be fastened by the Master of assemblies in the heart of all Christians! And indeed this nail driven in would drive out all conceit. Hence is our ruin, that we compare ourselves among ourselves, and in so doing we are not wise, 2 Cor. x. 12. For we know not our own true value. Only we raise the price according to the market, so to speak. We measure ourselves by another man's measure, and build up our estimation upon the disesteem of others, and how much others displease, so much we please ourselves. But, says the Apostle, let every man prove his own work, search his own conscience, compare himself to the perfect rule; and then, if he find all well, he may indeed glory of himself. But that which thou hast by comparison with others is not thine own. Thou must come down from all such advantages of ground, if thou would have thy just measure. And indeed, if thou prove thyself and thy work after this manner, thou wilt be the first to reprove thyself, thou shalt have that glory due unto thee, that is none at all. For every man shall bear his own burden, when he appears before the judgment seat of God. There is no place for such imaginations and comparisons in the Lord's judgment.