Page images
PDF
EPUB

low or mif-becoming it; but reckons, whatever Inconvenience fuch kind Humiliations may occafion, amply compensated by the Benefit, which accrues to Others from them: Imitating herein that most perfect Pattern of Charity, the Bleffed Son of God, who vouchfafed to wash his Difciples Feet. Nay, who for the common Advantage of Mankind, did not difdain Poverty and Affliction, Reproach and publick Infamy, though They, for whom he ftoop'd fo low, had deferved no Confideration, except that of Divine Juftice and Vengeance at his Hands.

A

7. Nor can we wonder, that Charity fhould be fo liberal of its Services, fo little nice in fubmitting to them, (without those Distinctions, by which Men are apt to be difcouraged from promoting the Advantage of their meaner Brethren) when informed, that another of her Characters is, not to feeek her own. Form of Speech made ufe of by St. Paul, to denote, not that neceffary Care and Concern for our private Benefit, which Religion allows and requires, and which Nature perfuades in the firft place: But fuch an inordinate pursuit of this, as narrows the Object of our Defires and Endeavours, and confines them to our Selves, exclusive of all Others. Thus he exhorts (Chap. x. 24.) Let no man feek his own, but every man another's wealth. Thus he propounds his own Practice as their Pattern, In not feeking his own profit, but the profit of many, (Chap. x. 33.) And thus he complains, That all fought their own, not the things which are Jefus Christ's, (Phil. ii. 21.) The Difpofition then, which he clears Charity of, in this place, is that vicious and selfish one, which looks no farther than its perfonal Intereft; which never confiders one as a Member of Society, but ftands perfectly fingle; and is fo far from placing or feeking its Private in the Common Good, that it would ftick at no Methods of purchafing the Former, at the Expence and certain Lofs of

the

the Latter. The contrary Virtue, implied and recommended by this Character, is fuch a generous and publick Spirit, as expects and endeavours our own, in the General, Good: That largenefs of Heart, which is fenfibly affected for Human Nature, wishes the Ease and Prosperity of all Mankind, never separates it felf from the Body by abstracted Views, but confiders each Member as a Part of our Selves; Contributes its utmoft to serve and profit the Whole; And efteems the Glory of God, and the greater Gain of our Brethren, an ample Reward of our own Labours and Sufferings, and efteems fome Lofs and Inconvenience, not only tolerable, but even eligible, upon fo beneficial an Account.

8. Charity is not easily provoked, so our Translation reading, hath reprefented this, in meaning much the fame with the firft Quality of fuffering long. But the Word thus rendred, does not fo properly import the fuddennefs, as the sharpness, of a Paffion. And the thing intended here feems to be, that this Grace keeps the Mind calm and fmooth; corrects that Heat, which either the Natural Constitution, or the Greatness of a Provocation, kindles in our Breafts; and when our Anger is most juft, prevents its flaming out with that Rage and Fury, fo common in Men, who are not under this Guard. Nor is it hard to difcern a very Natural Connexion, between this and thofe good Fruits, laft taken notice of. For, as nothing does fo expofe us to the Infults of Paffion, as Pride, and Partiality to one's own Intereft; fo are true Humility and Generofity in no one Inftance more confpicuous, than in that of curbing and fubduing the wild Beaft within

us.

It is this, that muft preferve the Decency of Men, and the Moderation of Christians, towards them, who may have deferved the highest of our Refentments, by teaching us, that we are not however released from the Duty of remembring, that They too still are Men, and carry, (though perhaps very unwor

thily)

thily) the Title of Chriftians. And confequently that in both respects they have still a right, to be treated as Fellow-Members with our felves.

9. Charity thinketh no evil: Does not harbour malicious and revengeful Thoughts, (fay fome) as many are seen to do, who diffemble their Paffion, but are full of lurking Mischief, and only wait an Opportunity of making those pay dear, who have disobliged or injured them. And thus the Greek Word here is often ufed, for putting any Fault to account, in oppofition to discharge and forgiveness. Or, (as Others) it keeps a Man from fufpecting, and thinking the worst of, Ôthers and their Actions. Of the good they do, it allows all just Commendation, and is ready to acknowledge it. But, as it never charges any with doing amifs, except upon undeniable Evidence: fo when they plainly appear to have done fo, it makes all poffible allowances in their Favour, and is as ready to excuse or extenuate it.

10. The Next of not rejoycing in Iniquity, but rejoycing in the Truth, is likewife capable of different Conftructions. If by Iniquity or Injustice we understand the Evil others do, the Charitable Man hath fo utter an Abhorrence of Wickedness; fo high an Honour for God, who is disobeyed and affronted; fo tender a Regard for the Souls of his Brethren, whofe eternal Salvation is brought into apparent Hazard, and their Confciences wounded, by it; that no Confideration can be equivalent to those, or make their Sin occafion of Joy to him. On the other hand, the trueft Satisfaction he takes, is in the increase and advancement of Piety and Virtue, the manifeftation of God's Glory, the Propagation and Flourishing of Religion, and those Promifes and Profpects of his Neighbours being for ever happy, which the pleasing Obfervation of their good Life fets before him.

If

If by Iniquity be taken the Evil of Suffering, thus the Charitable Man hath Compaffion for all, but Delight in none. But, if applied (as in the Old Testament it is often, and as its Oppofition feems to warrant, if not to direct here) to Falfhoods or Lies: thus it declares the Perfons here defcribed, to take no pleasure in falfe Reports, and malicious Infinuations, which tend to defame or difparage our Neighbour. (A Pleasure as common as it is barbarous.) But, when fuch Suggeftions have got Ground, and fhed their Venom, to be heartily glad of hearing the injured Sufferers Innocence vindicated, and his Good Name rescued from all the Scandal, which Malice or Miftake had blackned him with.

11. And, fince no Man induftriously contributes to Events that are difagreeable to him; a neceffary Confequence of the former Quality, is that of Bearing all Things. The putting up many Things, which cannot be called to account, without lofs of our Neighbours Credit; and concealing those very Faults we certainly know, even Multitudes of them. So far is Charity from expofing Mens Failings to the World, or thinking it felf at liberty to make them the Subject of publick Difcourse, the Jeft or the Diverfion of all Companies, even for Matters too foul to be excufed, and too notorious to be denied.

12. This, God knows, is a degree of Reserve and Tenderness too rarely to be met with; and therefore, to keep clear of Blame, by being too eafily perfuaded to think ill of those, who fuffer by them who have it not; Charity believes all Things, that is, it inclines to credit all that can be faid, in favour of them, that are ill spoken of, so far as any reasonable grounds for fuch Belief offer. For, as this cannot be meant of a forwardnefs to believe to our Brother's Prejudice; fo neither are we to imagine, that Charity bereaves Men of Judgment and Common Senfe, by difpofing us to believe,

believe, to our Brother's Advantage, things, which, though we could with true, yet are found, upon enquiry, to be fupported by no probability or colour of Truth.

13. And yet, when Things are come to this miferable pafs, it hopeth all Things. Tho' Men are plainly discovered to have been as bad, as Report (and Report is feldom fhort on the Reflecting part) hath reprefented them, the Charitable Man does not give them over fo. He does not defpair of, he wishes and heartily prays for, and by all proper Methods labours to bring about, their Amendment. Far from that fupercilious and severe Difdain, which presently delivers up fuch for loft, pronounces them Reprobates, and forgets the Powers and the Condefcenfions of that Divine Grace, which, in wonderful Mercy, fnatches thofe out of the Snare of the Tempter, who have long been taken Captive by him at his Will.

14. Laftly, Though many Attempts of this kind have been fruitless, and a world of good Offices been paid with very ill Returns; ftill Charity continues un→ wearied, and can away with Injuries and Delays grievous to be born, in hopes, that God will at laft open the Eyes of the very worst, and give them Repentance to the Acknowledgment of the Truth. And this I conceive intended, when St. Paul defcribes it, as enduring all Things. By all Things, (in this, as well as in the former Inftances) meaning, not fimply all, but all fuch, as are agreeable to the Meafures and End of Charity. For there are Times and Circumftances, which render the covering, or the fuffering Men's Faults, an injury to Themselves, or to Others, or to Both. And therefore these are Terms to be restrained, according to the Exigencies of the Cafe; And fo to be apply'd to the Benefit of the Party concerned, as not to interfere with his own greater, or the pub lick Good,

[blocks in formation]
« PreviousContinue »