THIS short but pithy sentence, contains in it all the virtues of the divine and the social life. If we might be so happy as to penetrate to the bottom of it, to reach the quintessence, to unfold the subject matter of it, Charity, in its nature and rise, its genuine tendency, effects, objects and operati­ons, we should see that it will dilate and expand itself so as to reach every order of men, not only [Page 6] in their general callings as christians, but in their particular callings, connexions and relati­ons to each other as members of community. For as the truth contained in it, is not too low for the greatest monarch on earth, so neither is it too high for the meanest peasant to be con­versant with. And were the hearts of men generally opened to give entertainment to it, they would instantly become the epistle of Christ, and presently be known and read of all men. And the law of charity being written not with ink, but by the Spirit of the living God; not in tables of stone, but in the fleshly tables of their hearts; of a cursed and miserable, this would soon become a blessed and happy world!—It was a quality radically concreted with the hu­man nature; but by the seduction and apostacy was lost.

As the creation sprung from the Creator, all was good: And as man came forth of the hands of his MAKER; ( man, the beauty and glory of the lower creation) he was innocent and up­right: In the moral image of his glorious author, —all was love—all was harmony. But when pride entered some of the celestial inha­bitants, and proved the defection of those prime apostates, the devil and his angels, envy and malignity wrought for the seduction of man made in the image of God; and proved fatally successful. Man was lost! his heart was turned off from its proper center and objective blessed­ness. [Page 7] That sense of moral excellence, (the light of the knowledge of the glory of God,) in which radically lay his spiritual life, was gone. Pride, malignity, discord and enmity took place. His sun was set! darkness and the shadow of death overspread him. His appetites, which were made and designed to be subordinate, gained the ascendent. Man fell under the curse: and instead of an innocent regard to that felicity which arose from the heart's being swallowed up primarily in love to the glorious Being, and a sense of moral beauty, a supreme regard to self, and to creature good, took place. Hence all that jarring, discord, confusion and bloodshed which ensu'd, all over this miserable world; as well as all those pains, disorders, and distresses of human nature; which finally reduce us to the dust, whence we were taken. The curse of God's law fell upon us, which condemns to eternal pain for every transgression and disobedience. And the very ground is cursed for man's sake, in consequence of his sin. Yea, the animate and inanimate world sustains the weight. The creature or the creation groans, being burdened and pained for deliverance. And from this guilty depravity, in which lies our spiritual death, and has so uni­versally spread itself through the human nature, arises all that unkindness from friends, and all that bitterness from enemies, which we see and feel in this apostate world. In a word, man­kind [Page 8] were ruined and lost: Death entered by sin, and passed upon all, for all have sinned and come short of the glory of God.

UPON this plan proceedeth the wonderful work of redemption and recovery for lost man, by the Redeemer and Sanctifier: by the Son of God who came to seek and to save that which is lost, and by the Spirit of God to make application. Here was room for mercy, mere mercy to take place;— divine wisdom and counsel found out the way, for the exercise of it. A way glorious, clear beyond the reach and penetration of the most exalted of created nature, till it was opened to view by the man whose name is the Brouch; who was to build the temple of the Lord; to build the Temple of the Lord, and to bear the glory. ^† Of which early discoveries began to be made soon after the apostacy; and were after renewed and made more plain to Abraham, Moses, David and Isaiah, who saw his glory and spake of him. And when the fullness of time was come that the predictions which went before of him should be accomplished; such as this with many others; Behold a virgin shall conceive and bear a Son, and shall call his name Emanuel; the Spirit of the Lord came upon her, and the power of the highest over shadow'd her. And the holy thing born of her;—Here, note, is an exemption from all the human race by ordinary generation; the holy [Page 9] thing born of her is call'd the Son of God. In a time of general expectation he made his entrance into the world, in a way not agreeable to the general taste; not with public observation; not in worldly splendor, as the princes and nobles of this world—but in humble obscuri­ty, he made a stable his birth-place, and a man­ger his cradle. However, it was to the obser­vation of the upper world, attended with a pomp and magnificence truly caelestial; becom­ing the dignity of the Person. The heavenly inhabitants were active and admiring spectators of the surprising scene. The morning stars sang together, &c. A caelestial messenger brought the tidings down to earth. And im­mediately there was with the angel an innumera­ble multitude of the heavenly host: Those aethe­rial minstrels fill'd these lower regions, singing praises, and giving glory to God in the highest, and proclaiming peace, good-will to men. Thus was fulfilled that prediction; when he bringeth his first-begotten into the world, be saith; And let all the angels of God worship him. And what was the occasion of all this sublime solemnity? This day is born in the city of David a Saviour, which is Christ the Lord. And he was designed to save them from their sins, (and therefore not agreeable to men's taste, for they love their sins) and to recover those who were ruin'd and lost by sin; to restore them to the image of [Page 10] God; to the cordial practice of the duty and felicity pointed out in our text, CHARITY.

WHICH word contains in it the substance of the law and religion of innocence, and the reli­gion of the gospel. CHARITY is an agreeable found to most, and often in the mouths of men in general; but too often a stranger to their hearts: and perhaps little understood in the genuine nature and effects of it.

IN discoursing on the words, let us

I. [...] a little to the nature, the rise, objects and operations of it.

II. VIEW it as the end of the commandment.

III. MAKE some application, agreeable to the subject and occasion.

I. WE are to attend a little to the nature, rise, objects and operations of charity.

IF we consult the sacred oracles, we shall find it a primary and radical virtue of the christian life: clear above, and specifically different from any thing we are possessors of in this fallen state, either by natural birth, or the force and influence of meer education. That which is born of the flesh is flesh, agreeable to its own principle depraved. To be carnally minded there­fore is enmity against God. The loyal subjects [Page 11] of God's moral government, as such, are born not of blood, nor of the will of the flesh, nor of the wiil of man. And as to the glories of that king and kingdom, with which charity is pri­marily conversant, they are revealed not by flesh and blood.

CHARITY in its nature is the same with love, a divine or a true christian love: which is a holy exercise of heart toward its proper objects; and is the root and substance of all godliness. That it is the same in its nature with holy love, may be seen by observing that the same word, agape, in the original language of the new testament, here translated charity, is every where used, where the word love is used in our translation, i. e. a holy or christian love. To mention but one instance out of innumerable; ‘Hope maketh not ashamed, because the love of God’ agape tou theou, ‘is shed a­broad in the heart.’ And where it has not only the supreme and glorious Being, but fel­low-creatures as the object of it, as in our text, and elsewhere, it seems to be judiciously translated charity: And comprehends the sub­stance of both tables.

IT IS of a divine original, the fruit of a graci­ous efficacy. For the fruits of the Spirit are love, &c. It arises out of a pure heart: a heart purified or renew'd by grace; put into a dispo­sition to see and feel the weight of the arguments and motives to love; which never fail to operate [Page 12] where they are properly apprehended: as they always are when the seed falls into good ground; or truth enters an honest and good heart—and of a good conscience: a conscience regulated ac­cording to truth; called some times a pure con­science. When the mind and conscience is defiled, every thing is out of order. Unto them who are defied and unbelieving, is nothing pure; but even their mind and conscience is defiled. ^¶ Conscience may be called the eye of tie soul; a discerner of the things which are excellent, and of the excellence of then—and of the guilt and turpitude of the reverse. But if the eye be evil, viciated and defiled, the whole body is full of darkness. Let the veil, which consists in a tem­per, propensity or exercise of heart directly the reverse to charity, be taken off and the light of the knowledge of the glory of God in the face of Jesus Christ, will shine into the heart; we be­hold his glory—the heart is sprinkled from evil conscience;—holy affections inkindle in the soul, rise into zeal and server in the greatest and best cause: and in their benevolent effects, like the kind and radient beams of the sun, diffuse them­selves to every proper object.

THE apostle adds— and of saith unfeigned: a found and permanent faith; by way of dis­tinction from that which is temporary and tran­sient, withering away in time of temptation—and from that which is in pretence, and not in [Page 13] truth; or that which is erroneous and unsound. Which was the case with some in the church at Ephesus, which began to degenerate in Paul's day; who besought Timothy to charge some not to teach any other doctrine; mee heterodidasca­lein, not to teach heterodoxy; which some had fallen into, inconsistent with that form of sound words delivered to them: and had turned aside to vain jangling; desiring to be teachers of the law, not understanding what they said, nor where­of they affirmed. And before the decease of the apostle John, that church was complained of as having lost her first love. When a church or people degenerate, or fall into errors incon­sistent with the truth and simplicity of the gos­pel, they lose their love or purity toward God, and their charity toward men. He who comes to God, must believe his being and perfections, or his true character; which is most especially exhibited in the truths revealed in his holy law, and in the glorious gospel of Jesus Christ. When those truths are received, and that cha­racter duly apprehended in the excellence of it, (as it always is when the truth enters an honest and good heart), charity or a holy affection un­variably ensues, and is coming to God. For it is a uniting of the heart to the glorious and worthy object.

HE therefore, who receives the record of God, on divine testimony, or believeth in his heart, that Jesus is the Christ, is born of God; [Page 14] and will not be ashamed of the gospel of Christ, for it is the power of God to every one who be­lieves, and gives entertainment to the truth as it is in Jesus.

As to the objects of charity, that noble, that divine and extensive virtue, it is not bounded by the utmost limits of creation. It extends clear beyond all created nature. As it is virtuous, noble and sublime in its nature, so it soars alost to the most noble and sublime objects; the unbounded and incomprehensible excellence of the Creator and Redeemer. As it is said of hope, so may it be said of charity, out of which hope springs: it enters into that within the vail, whither the fore-runner is for us entered. If our affection is bounded by the creature, or limited to created good, we have no portion in God, nor at present capable of enjoying any. Charity, if it take a survey of all creatures and things below the skies, and then stretch its wings and arise to the upper and invisible world, rove among created caeclestial inhabitants, the general assembly and church of the first­born, and the spirits of just men made perfect, can find nothing in them, which can be its ut­most bounds, or its principal and primary ob­ject. It cannot be bounded by, or rest in any thing short of uncreated excellence, the sum and comprehension of being and blessedness, the perfections and glories of God and the Lamb who setteth on the throne. As it is written, [Page 15] Thou shalt love the Lord thy God. This is the old and the new commandment, the law and the gospel. Those therefore who are risen with Christ, have their affections on things above where Christ is at the right hand of God. Charity, the end of the commandment, is a compliance with this divine precept, without which there is no cordial compliance with any injunction of divine revelation.

THE greatest and best of beings, the Being of glorious and unbounded excellence, is the pri­mary object of this holy affection. And if so, it fixes on him, in a special and peculiar manner on account of that in his character, which ren­ders him most especially worthy, excellent and amiable; which is his moral perfections; wherein lies his peculiar glory, and his amia­bleness. As he is glorious in holiness, charity views him and centers in him, according to that character: otherwise is not according to truth. But as it rejoyceth in the truth so more especi­ally in the glorious truth of the divine charac­ter: the amiableness and moral beauty of which is its primary objective ground. And as the superlative excellence of the divine Being, ex­hibited in his works and in his word, so the divine law and glorious gospel of the grace of God are objects of it. Thy word is very pure, wherefore thy servant loveth it. Charity rejoic­eth in the word more than in all riches. And it is sweeter than honey to the taste. It esteems his precepts, clothed with all their attractive and all [Page 16] their tremendous fanctions, concerning all things to be right; is well suited with them. And as the Redeemer, the ascended Emmanuel, in his divine and mediatorial glories, is an object of this divine virtue, so the glorious gospel of the grace of God wherein he has brought life and immortality to light, is the center of its exercise and of its joy.

A [...] to the tendency and operations of it, in regard to God its primary object, they are all divine, all glorious. As it is itfelf an assimu­lation to the deity who is love; so it tends more and more to lead the subject of it, to aspire after conformity to God, 'till he is swal­low'd up in likeness and enjoyment. For it is a participation of the divine nature, and its am­bition can be bounded by nothing short of be­ing fill'd with all the fullness of God. It renders Christ the chief of ten thousand, and altogether lovely: sits under his shadow with de­light, and his fruit is sweet to its taste. It is ardently fond of every thing which has a favo­rable aspect upon his cause and interest in the world: Is never so much in its element as when that flourisheth, nor so much out of it as when that is under decay and suffering. It sensibly knows what it is in good earnest to offer up that petition, Thy kingdom come, thy will be done. It feels the weight and efficacy of gospel motives, not only to join itself, but forever to leave to the Lord as its portion and blessedness: and the language of it to others is, Come taste and see that the Lord is good.

[Page 17] IN a time when the christian world is all in the heave, and one says this and another that is right; lo, here is Christ, or lo, there; and their language confounded like that of Babel, Charity rests in God as its portion, and says, The Lord reigns, let the earth rejoice. It makes God its dwelling-place in all generations: and when wea­ried with the avocations, temptations or snares of time, it on reflection assumes this language, Return unto thy rest, O my soul. As it is grieved at the dishonour of God, the violation of his law, (I beheld the transgressors and was griev'd) so it resolves to adhere to him, oppose who will; depart from me ye evil doers; for I will keep the commandments of my God. It carries the soul above the pomps and allurements of the present world: it chearfully submits to self-denying duties at the call of God. It was this gave Abraham the victory in that severest of combats between nature and duty, when call'd to lay violent hands on his dear and only son Isaac——This influenced Moses to despise the pomps and pleasures of a royal court, when in competi­tion with the cause of his God; choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season. It is a principle of dependence on God and the Re­deemer for all supplies relative to the natural and the divine life: renounces therefore all confidence in the flesh, and rejoiceth in Crist Jesus, in whom dwells all the fullness of [Page 18] the Godhead. And by way of consequence, a spirit of adoption always attends it, which is a spirit of prayer and supplication with thanksgiving, in the name of the Lord Jesus.

As to self, I shall only observe that the feli­city of the subject consists in, or immediately result from it: for it is a principle of consola­tion and joy in God and the divide Emmanuel, whom having not seen ye love; and in whom tho now ye see him not, yet believing ye rejoice with joy unspeakable and full of glory. Here is cha­rity out of a pure heart and of faith unfeigned. A good conscience is implied: divine consola­tion joy unspeakable results from or consist in it.

CHARITY always has respect to some being or quality as its object; and the apprehended amiableness or worth of the object, (which is likewise its ground and motive) the higher, it rises, the stronger it operates, and the greater the felicity resulting from it. It may be ques­tioned, whether it is possible in the nature of things, for a rational or social creature as such (which is the same with a moral agent) to enjoy happiness abstract from all consideration of re­lation to society? If not, whether the happi­ness of a rational creature, as such, is not wholly of the social kind? And if so, it may be asserted that there can be no happiness to a moral agent without love; and even all that happiness ra­dically consists in it. This reasoning seems to [Page 19] be countenanc'd and confirm'd by divine reve­lation. That which duty and virtue consists in, happiness consists in: but duty and virtue according to revelation, consist in love: there­fore happiness. This therefore is the sum of the law, to love the Lord thy God with all the heart; and thy neighbour as thy self: Therein we have fellowship one with another; and truly our fellowship is with the Father and with his Son Jesus Christ. The consolation which re­sults from it, the stranger intermeddles not with. It is that which attends the subject of it through life; at home and abroad—in private and public life; its joy in prosperity; its support in ad­versity; even in the vally of the shadow of death: Its language is, Thou shalt guide me by thy coun­sel, and afterward receive me to glory. Whom have I in heaven but thee &c. Mystesh and my heart fail, but thou art the strength of my heart and my portion forever. Charity never faileth.

MOREOVER, charity has not only the divine perfections and government, but fellow men for the object of it: Thou shalt love thy neighbour as thy self. Though we are made more immedi­ately and primarily the guardians of our own interest and happiness, yet charity considers the interest of another of as much worth and im­portance as our own, and is disposed to further and promote it. It extends its benevolent ex­ercises not to a few individuals and friends merely, to whom indeed it is grateful for all benefactions and manifestations of favour and [Page 20] respect, but it wishes well to enemies, and for­gives injuries; and conducts as the off-spring of that glorious Being who causeth his sun to rise an the evil and on the good, and sendeth rain on the just and unjust. [It is of a patient and long­suffering disposition, under the evil things with which it is tried in this tempting and thorny world, in the course of divine providence: and is a spirit of that forbearance recommended in the sacred oracles, one toward another, under common infirmities and failings: Forbearing one another in love. While it neglects not jus­tice and equity, kindness is its genuine make and tendency, It suffereth king and is kind: Yea it beareth all things: endureth all things. It is the ful­filling of the law of kindness; which is, that we love our neighbour as ourselves. We mean not to fail in kindness to ourselves: and if our regard to ourselves, be the measure of regard to others, we shall be kind to them. Their persons, their interest, their honour and reputation will be the objects of our tenderness. Charity is kind. Hence a natural consequence of this is, that it is not subject to envy, or of an envious disposi­tion. The spirit which is in the world lusteth to envy: But this heaven-born principle is of a more noble and sublime make. Charity envieth not: It is ever attended with the cloathing of humility, the ornament of meekness and quiet­ness of spirit, which in the sight of God is of great price: In opposition to a haughty, imperious, [Page 21] self-exalting and vain-glorious disposition: It vaunteth not itself; is not puffed up: Nor easily provoked to wrath and revenge, which is the genuine spirit and tendency of pride and unmor­tified passion. It is ever of a decent and seemly temper and behaviour. The apostle exhorts, Whatsoever things are lovely and of good report; think on these things. This is the property and operation of charity. It doth not behave itself unseemly—A decent behaviour may be the effect of education; but it will be the effect of charity, tho' education were deficient— It thinketh no evil; will not give lodging in its breast to evil and sinful thoughts, nor be forward to conceive jealousies and evil surmisings of others. It co­vers a multitude of failings. It rejoiceth not in iniquity, either our own or others, but rejoiceth in the truth. It believeth all things contained in the record God has given of his Son: It hopeth for the accomplishment of all things wrapt up in the sacred promises of him whose faithfulness shall never fail: And its hope is an anchor to the soul. It is of a noble, generous and catho­lic disposition; seeketh not her own, ^† but the good of others.]

IT highly regards the interest of the commu­nity—will labour to further and promote it—will exert itself to the utmost in that respect, according to the sphere in which it acts, whe­ther public or private: It animated Job, Moses, [Page 22] Samuel, David, &c. those public men in the common interest: It prefers the public to private or personal interest, honour or profit: yea, it extends its benevolence to the world of man­kind; and when it can do nothing more it will prostrate itself before the throne of God in behalf of a miserable and guilty world. But its special complacency is in the saints, and excellent in the earth. It cordially wishes the prosperity of Zion, out of regard to God, and the eternal interest of men; and prays for the peace of Je­rusalem.

CHARITY will excite him who ruleth, to do it with diligence: Will fill him with concern that he may be a minister of God for good, to the community, which is the design of his institu­tion. It will excite him in quest of all that political knowledge which is necessary for the faithful and successful discharge of his exalted trust: That he may know bow to go in and out before the people. It will distribute justice im­partially; will despise the gain of oppression, and shake the hands from holding of bribes; not Favo­ring the cause of the rich more than the poor. The cause which it knows not will it search out; will listen to the cries of the widow & fatherless; remove heavy burdens, and let the oppressed go free. It has an irreconcilable disgust to arbitrary and despotic measures—to absolute and unlimited monarchy; which is of the nature of tyranny: wherein the lives and fortunes of men are at the [Page 23] capricious will and humour of the ruler; which is so far from being a lawful government, that it is the iligitimate off-spring of pride and do­mination; it has its origin from beneath, and is usually brought about by force or intrigue; and commonly pregnant with a series of mis­chief, cruelty, oppression and bloodshed. Under it the inslaved people groan 'till they are so sunk and debased that they are abandoned as to any sense of liberty and the rights of men; which happens not 'till they have lost all sense of public and private virtue; and are invelop'd in a thick and impenetrable cloud of ignorance and wickedness: Then, and not 'till then are they prepared to pay their stupid, crouching and servile devoirs to usurpation and despotism.

CHARITY is a cardinal quality of a true pa­triot: It effectually engages the ruler to pur­sue the civil interest of the state and commu­nity, and as a means of it, to discountenance and supress vice and immorality, which ever has a threatning aspect, both natural and moral, on the common weal;—and to promote and en­courage virtue and religion: as righteousness exalteth a nation, but sin is the reproach, deba­sing and ruin of a people. Thus he will not bear the sword in vain, but be a terror to evil doers, and a praise and encouragement to such as do well: But will take care that he keep within the proper limits if his jurisdiction, and invade not the natural or constitutional rights [Page 24] of the people; either to indulge humour or avarice, or to gratify a faction: For he knows that such acts of arbitrary power, not being the exercise of lawful authority, are unjust, wick­ed, and not in their nature binding.

WHEN Pilate the Roman governor in Judea, told the king of Israel that he had power to cru­city and power to release him; Jesus answered, Thou couldst have no power against me, were it not given thee of God. Wherefore, he who deli­vered me to thee, hath the greater sin. A plain innuendo that he had no just power against I him, as he found no legal fault in him: and therefore his excercising any, was transgressing the limits with which heaven had circumseri­bed his authority. And tho' he does not tell him in plain terms that it was a great piece of wickedness in him to pretend to any; yet, in as much as God had given him none, it was so in him who had delivered him into his hand, as if he had a right to crucify him; when there was no crime could be proved against him; but all was done at the importunity and clamour of his factious enemies. He who delivered me to thee hath the greater sin. Him therefore, being delivered by the determinate counsel and fore-know­ledge of God, have they taken, and WICKED HANDS have crucified and slain.

IN private life charity is a principle of sub­jection and obedience to the higher powers; as the powers which be are ordained of God. So [Page 25] that they are his ministers, attending continually on this very thing. It is therefore willing to render honour to whom honour is due;—tribute to whom tribute, and custom to whom custom, for the maintaning of government. In a word, it will render to Caesar the things which are Caesar's, and to God the things which are God's.

IT will be in subjection not for wrath, but for conscience sake; and that voluntarily; for it desires the peace, happiness and good order of society.

IT is a spirit of prayer and supplication, for all orders of men; for kings, and those in authority; that we may lead quiet and peaceable lives, in all godliness and honesty.

IT is indeed very fond of the natural and, constitutional rights of a free people, civil and religious; and will be very jealous of any dis­tant approaches of incroachment upon them, by any exorbitant claims of power. Mutual cha­rity will ever secure mutual confidence between rulers and people. Put on charity therefore. which is the bond of peace and perfectness. It is the unity of the Spirit in the bonds of peace: The mutual duties of defence and protection, re­pect, obedience and support are effectually se­cured by it.

IT rejoiceth in the wealth and flourishing of the community; and has a distaste to every thing which has a tendency to depress, impov­rish and destroy it. And as the prosperity of [Page 26]the community depends on the flourishing and prosperity of individuals, it will give attention to prudence, industry and oeconomy:—Will avoid that unnecessary profuseness in expence, whether in superfluous ornaments of the body, or gratification of the appetite, which has a na­tural and moral tendency to hurt ourselves, in­jure our fellow-men, and bring judgments on our land. In a word, it will most effectually teach us to deny all ungodliness and worldly lusts, to live soberly, righteously and godly in the present world: To look for another and better country; for the blessed hope and glorious appearing of the great God and our Saviour Jesus Christ.

IT is a principle of trust in, and dependence on God, thro' Jesus Christ. It rejoiceth in, and holds fast the truth as it is in Jesus; especially relative to the recovery of ruined man, by the matchless grace and manifold wisdom of God, thro' the Redeemer: which is the instruction, the joy and wonder of angels, principalities and powers in heavenly places. It is its consola­tion, its meat and drink, to live and walk in the way of truth and duty. It is a part of heaven brought down to earth, and is to live and grow up toward a state of perfect blessedness. Cha­rity never faileth.

ARE any of the subjects of it employed as messengers of the Lord, as ministers of his king­dom, it will animate them with zeal in his cause, to turn the disobedient to the wisdom of [Page 27] the just. It will pray them in Christ's stead to be reconciled to God.— To turn from dark­ness to light, and from the power of satan to God: that they may receive remission of sins and in­heritance among those who are sanctified. And it will feed his sheep and feed his lambs. It will feed them with knowledge and understanding: Not giving heed to fables—which minister quest­ions rather than godly edifying. It will naturally care for the state of the churches and the souls of men. Will not usurp dominion over their faith, but be helpers of their joy. Teaching them to observe all things whatsoever he has command­ed: Which is the extent and limitation of their instructions: to the faithful discharge of which he has annexed that gracious promise of his presence; Lo, I am with you always, even to the end.

II. WE come now to the second thing pro­posed, viz. to view charity as the end of the commandment—Which is already so far an­ticipated, that but few words are necessary.—And here let us observe, that the apostle's pri­mary and immediate reference, by the command­ment, is to the charge or injunction which Paul besought Timothy to lay upon some to teach no other doctrine. As may be seen by looking into the original text, and comparing the words used; which are of the same derivation. He desired Timothy, hina paranggeilees, that thou [Page 28]shouldest charge some, not to teach any other doctrine. Then adds, now the end, tees parang­gelias, of this charge, this injunction, is charity. However, we are not to understand it exclusive of other precepts and injunctions; for where is the same reason, there should be the same in­terpretation. But there is the same reason to say of other precepts and injunctions of religion, the end of them is charity. The precepts of the law, the discoveries, doctrines, calls and injunc­tions of the gospel, all point out and aim at this end; this noble and caelestial virtue: This therefore is the old and the new commandment, the law and the gospel: and this is the ful­filling of them: On this bangs all the law and the prophets. As we have considered, it radi­cally contains all the virtues of the divine life, personal and social: and is the root and origin of all true morality. If any man love me, he will keep my word. ^* Love is the fulfilling of the law. ^§

REMARK I. IF charity be the end of the commandment, containing in its bosom all the virtues of the christian life, and is a radical virtue, the sum of all conformity to God, then without it we have no cordial conformity to God in any of the precepts and injunctions of religion; but our whole mind and conscience is defiled, and nothing is pure. And the want of it [Page 29] in a moral agent, implies in it that temper and exercise of heart which is the root and com­prehension of all corruption and vice. And tho' we could speak with the tongue of men and angels, and have not charity, we should be as sounding brass and a tinkling cymbal. And tho' we have the gift of prophesy, and understand all mysteries and all knowledge; and tho' we had all faith, so that we could remove mountains, and have no charity, we are nothing; ^§ and ever lie open exposed to the snares of a depraved heart, an evil world, and subtle devil; which have made shocking work with this apostate race. How came Cain to rise up against and murder his brother? The want of charity.— And the same cause brought in all that inun­dation of wickedness which caused the gover­nor of the world to repent that he had made man on the earth, and to destroy a world of them with a deluge; spread vice and debau­chery through Sodom and the cities of the plains, and brought upon them the vengeance of eternal fire: Sold Joseph into Egypt: raised murmurings in the Israelites against God Moses, and brought destruction on them in the wilderness; led them off to idolatry in Canaan, and the wrath of God fell upon them: removed the candlesticks from the Asian churches; has spread vice and debauchery, cruelty, tyranny, oppression, bloodshed and mi­sery [Page 30] over this globe. Hence vanity of vanities, all is vanity. And we of New-England shall have nothing to save us from the highest pitch of abomination, but what is called restraining grace, when once our charity is gone; for with­out this we are nothing.

FROM all which we may remark,

II. THE vast difference between this, and that modern charity which seems to be in the mouths of many, but is well consistent with an impure, an unrenewed heart, an evil conscience and a feigned faith. [The one is the root and comprehension of all virtue public and private, and the other has nothing of the nature of true and genuine virtue in it. The one is a super­natural and divine principle, and the other flows from principles merely human and depraved. And as their origin, so their objects and ten­dency are specifically different. The one (a disinterested virtue) has him who is glorious in holiness for its primary and its ultimate object; while mere self is the rise, the hinge and the centre of the other.]

IT seems to lie some times in liberal bene­factions to the public and the poor: and may arise from a natural softness and generosity of temper and constitution, or from other causes and motives. Thus our mother country is said to abound in this kind of charity. Hence a noted writer of their own says, ‘They hope [Page 31] their charity will cover the multitude of their sins; ^* and save them from destructi­on.’ But an inspired writer intimates, that "we may give all our goods to feed the poor," yet be destitute of charity. Beneficence is in­deed the genuine effect of true charity: and it tends on proper occasions to cover the sins of others, but to purge out and destroy our own. Not to expect salvation in them, but to be sav­ed from them. For this cause was the Son of God manifested, to take away our sins, and to de­stroy the works of the devil. On the other hand, it is the tendency of this species of modern charity, by benefactions to purchase a salvation consistent with the life and power of sin. A meer ideal project, arising from the DECEIT­FULNESS of sin.

In some, it seems to consist in a good opinion of others, while living; but especially to find them out in heaven, evidence or not, when dead and gone. Apostolic charity wishes the eternal salvation of men ardently; but is no blind and credulous principle, forming opinions and maxims without foundation to support them. Sometimes it is garnished with the epi­thet of catholick: and so extends its good opi­nion to all parties and professions of men, how­ever different and opposite in their sentiments and practice. This evinces that it has no prin­ciples of its own, or basis for its support. [Ac­cording [Page 32] to this pagans, infidels, and popish ido­lators, who wear the mark of the beast, stand near as fair for heaven as christians.] How­ever, it is not of that sort which never faileth. It is capable of retiring into itself, and becom­ing of a very contracted spirit. While the ob­ject is at a distance, or to serve a turn, it will make a specious shew; but, stand in the way of its ambitious or party views, it will become bitter and censorious; will repeat and aggravate failings, and often find them where there are none: will run into parties and intrigues, if not factions: will stigmatize such as differ from them, or stand in their light, with epithets of reproach, or some discriminating marks of odi­um. [Yet will cry out and call upon others for charity, meaning a good opinion of them, and approbation of their temper and conduct.] Would be thought very charitable, but indulge a temper and conduct very inconsistent with evangelic ^‡ All such kind of charity, [Page 33] consistent with an unhumbled, an unbroken and impenitent heart, how high soever it arises, differs not materially in its general nature and origin, or very essentially in its object, from that which once pressed a clamorous out-cry from a popular multitude; GREAT IS DIANA, OF THE EPHESIANS.

[IT may be called modern by way of distinc­tion from apostolic charity; not because it is of late date; for it took its rise from the aposta­cy, and has lived and reigned in this guilty world ever since. It often discovers itself in a biggoted fiery zeal in favour of a cause, and against those of different sentiments and prac­tice. As it is the off-spring and spirit of pride, and carries in it much fondness for self; so it usually affects domination; and would have every one bow under its scepter. It has therefore made dreadful work in this part of the creation. Hence the ancients had trial of cruel mockings and scurges; yea, moreover of bonds and impri­sonment. They were stoned, they were sawn a­sunder, were tempted, were slain with the sword: They wandered about in sheep skins and goat-skins, being destitute, afflicted, tormented] And hence the Israelites killed the true, cherished and en­couraged the false prophets, who prophesied [Page 34] smooth things. Dug down God's altars, and stoned those who were sent unto them. And finally filled up their measure in rejecting and killing the prince of life. A very charitable deed; for they said he was a deceiver, a blasphemer, and had a devil: And we have a law, and by our law be ought to die. The cause operated among jews as well as gentiles, in respect to his apos­tles and primitive christians, according to the prediction of the divine Emmanuel; He who killeth you will think be doth God service. For they persecuted them unto death, in all the most cruel, horrid and barbarous forms which the malice of earth and hell was able to invent. [It has disposed their successors to fill up the measure of their fathers; for in whatever dif­ferent shapes this sort of charity operates, it is always enmity against God. When it took place and gain'd the ascendent in the christian church, it raised the Romish hierarchy to that enormous size in which it has appeared in the world; set the man of sin in the seat of God; exalted above all that is called God.] Consti­tuted the mystical Babylon, which shall fall and sink as a mill-stone into the sea. It erected the Romish inquisition, that holy engine of catho­lick barbarity; of which they scarcely look on a man worthy to be a member, 'till he has so far lost the traces of humanity, or (as they express it) 'till grace has so far got the ascen­dent of nature, that he can behold, and even [Page 35] execute the most shocking cruelties on friend or foe, without any sensible emotions of the softer passions of human nature. ^*

IT has usurped dominion over the kings of the earth; deposed and excommunicated them, and interdicted kingdoms; brought fire and fa­got into England, and consumed many of the best men in it with flames; set up and long maintained a protestant inquisition in this na­tion, under the name of a court of ecclesiasti­cal commission; and that of the star-chamber nearly allied to it. In which despotic and ar­bitrary power were displayed to the life, and [Page 36] exerted till a great part of the nation groaned under the burden of their oppressions, in civil or religious causes; their goods risled, their persons molested and crouded into stinking goals, 'till all the prisons in the nation were filled: Where many good people pined away a miserable life, and gave up the ghost; some in the cause of religion, and others of civil li­berty; 'till oppression made wise men mad, and they rose up and destroyed their oppres­sors—It drove thousands of good families into the wilds of America, for the sake of civil and religious rights in the successive reigns of the male branches of the Stuart family, those scour­ges of the nation. ^*

[Page 37]But the peculiar wisdom of him who reigns on high, is able to bring good out of evil, and has turned all to the advancement of the wealth, [Page 38] honour and greatness of the kingdom; and to the advantage of us the successors of those em­igrants from their native country; has paved [Page 39] the way for the establishing this charming co­lony on the most advantagious [...]; which is as capable of being independent on our neigh­bours as any other colony in the land. A [Page 40] happy people! were we but sensible of it, and of the right way of preserving our happiness, (felices sua si bona nôrint) which is in great measure wrapt up in charity. It has paved the way for the joys of the present occasion, wherein our eyes behold our teachers, and our ears hear the voice saying, this is the way, walk ye in it. Likewise behold our rulers, the fa­thers of our country, who are of ourselves, and of our own choosing; whose interest is in com­mon imbarked with ours; and are not only our civil fathers but our christian brethren; men of charity and men of prayer, as Moses. Men who will naturally care for our state; shining and exemplary ornaments in our churches; men (as we charitably suppose) fear God and hate covetousness—wise men and known among our tribes; under whose admi­nistrations we enjoy all advantages to lead quiet and peaceable lives in all godliness and honesty. He who rules in heaven, and sits king forever, has indulged us these peculiar and joyful pri­vileges. They who are wise and will observe these things, even they shall understand the loving-kindness of the Lord.

THE discourse now turns itself more imme­diately to the present occasion; and those who possess the peculiar honours of the day, —the Honorable the Governor and Company of this Colony, including both Houses of Assembly, [Page 41] will by natural decency, as well as common custom, claim the first part in our humble, respectful, but free address.

HONORED and worthy Fathers,

WE have been told by some, that this passage of sacred writ, (with how much just­ice every one is at liberty to judge) Know ye not that the saints shall judge the world? means, that a christian magistracy should be set up in the world. The comment seems agreeable to some ancient prediction relative to gospel days. As, ‘I will restore your judges as at the first, and your counsellors as at the beginning,’ and the like. The passage is this day fulfilled in our eyes, and is the joy of our hearts. We beseech you therefore to remember that the hopes and confidence of this people, under God, is reposed in you: and their meain is, that you should serve the public, and not merely serve yourselves of them. And the same is God's meaning, who has raised you to the honour of this trust. And how vile in his sight, as well as basely ungrateful to your coun­try must you be; if, by a mean, careless, in­attentive and supine disposition, or any worse cause, you should either betray their rights, or not prosecute their best interest? ‘Rulers hold their character at their peril; their shining superiority will degrade or exalt [Page 42] them.’ And we hold ourselves under obli­gations of gratitude, first to the governor of the world, and then to your honours, for that charitable and that respectable character held up to public view in this worthy senate;—for your charitable care and tenderness of our public rights, civil and religious, when they have been brought into danger. We look up­on you, under God, the guardians of our dis­tinguishing privileges, which have been dearly purchased, and by charity are highly prized. We thank you for the salutary and good laws which from time to time have been enacted, for the preservation of peace, property and every personal and social interest—for the suppression of vice, prophanness and immorality—for the encouragement and support of virtue and reli­gion in all our towns and churches, whereby the whole country is divided into ecclesiastical societies or parishes for religious purposes, in which gospel administrations are every where supported by law: so that your public conduct and the state of public facts, is a contradiction to the representations which some have the effrontery to make of us, in two respects;

1. THAT we have not the ordinances of the gospel, the knowledge of God, or the means of religion and vertue.

2. That we are of such an intolerant spirit that we can bear no profession but our own, ^* [Page 43] when at the same time we have a known legal fund for the support of the profession of such as would fasten the charge upon us: a lenity and support unexampled by any country, in respect to those who dissent from its constitu­tion.

WE thank you for your pious care in regard to the execution of laws for the suppression of immorality; and your charitable and judicious appointment of executive authority, in which we pray you may abound more and more in your circumspection; and for all your charitable attention to our schools of learning, both pub­lic and private: by means of which knowledge, human and divine literature, has been diffused through this colony, and into many other parts of this land. What was all the boasted lite­rature of Greece and Rome, those ancient seats of the muses, compared with Connecticut under favour of your countenance? That the whole country in greater or less degrees reap the agreeable and salutary effects: That many, who have not had the advantage of a public education, as well as many who have, are be­come qualified for eminent use in the common­wealth; and every church furnished with a learned ministry of their own choosing. We ask the continuation of your countenance in this regard. Suffer; honoured sirs, the apo­stolic direction, Above all things put on charity; which always has a favourable aspect on know­ledge, [Page 44] virtue and liberty; which are in close connection. It is a most public-spirited vir­tue; will have a salutary influence on all your consultation—will seclude all low, selfish and party designing views and intrigues. Have you any men of that character among you, it will dash them out of countenance when they see their artifice and intrigues frowned upon by a spirit of charity and general benevolence, which will view them as spots and blurs in your character, and unsalutary excrescences in your body, and no honour to your constitu­ents. As their intriguing spirit is ever resless to forward men of their own turn, it will be attended with more extensive influence and danger to the public order and good of society than at first view will be readily imagined.—Charity will be as the candle of the lord to intricate paths. At least it will dispose your minds to search after truth, and to feel the weight and force of its arguments which is half the battle. The meck will be guide in judg­ment, and the meek will be teach his way.—A principal object of this public virtue is the common good: But seperate this from regard to the divine honour and law of God, and your charity will be very same and defective, and you will pursue the object very ineffectu­ally. Charity will aim at this object in all your acts, and when made will see to the exe­cution [Page 45] —Will take heed to prefer men who love order and government, and will exert themselves for it; and are friendly to all our rights and privileges as men, as Englisshmen, as christians and colonists: Men who discoun­tenance idleness and growing profuseness, and other vices: who will, by example and autho­rity encourage industry and good oeconomy, the natural supports of our liberty—men who know how to distinguish between lawful and licentious liberty: the latter of which, taking occasion from some late occurrences, has been for some years struggling for the ascendant in church and state; has in great measure gained the point in the former, and soon will in the latter, provided there be none to give out ex­ecution: Then will you bear the sword in vain, and we are an undone people. It is reported, that in some of our populous towns the laws against vice, particularly prophane­ness are openly trampled on with too little notice of authority. If this be the case, it will spread itself like a contagion, our children will be ruined, and woe to this land! Woe unto thee if my soul depart from thee. Wherefore be strong, and quit you like men. All the judi­cious and good people in the land will be with you: And what is infinitely more Jeho­vah will be with you.

YOUR honours will remember withal, that though as rulers you sustain the exalted cha­racter [Page 46] of God's, you must die like men, and be your selves brought to another tribunal above any earthly one, which will be as impartial and decisive for you as for the meanest subject on earth.

WILL your honours indulge us another word? This respectable body has often been minded of the public good, as the object of atten­tion, and the end of your institution; but when particulars have been entered on, there is one point has scarcely ever been touched; which may be one reason it has been so little thought of, and attended to by the legislature, and yet may be viewed as a point of great importance to the public; besure when it comes to our own personal case, we are wont to view it in that light: And it is strange it is not more considered in that light by the public. Our lives and health we are wont to regard above every thing in the present world, and the foun­dation of all the rest: and the vital and salu­tary springs in this curious animated machine, which is fearfully and wonderfully made, lie deep and much out of common observation; and are liable to a vast variety of accidents, by which health is impaired and life endan­gered. There are healing remedies provided by the author of nature for many of these cases: but when the patient is taken into the hand of such as have never been at the pains to penetrate into the human structure, to learn [Page 47] wherein a healthy state consists, what is essen­tial to it, nor to learn the nature of medicine, the doctrine of diseases, their causes, symp­toms and curative indications, nor to distin­guish between things that differ, his case is danger of proving fatal for want of skill, when it was not so in the nature and cir­cumstances of it. And we being as unable to distinguish between the prosessors of the medical art as many of them are between the objects of their profession, securely repair to them, as an ox to the slaughter, and a bird to the snare of the fowler, not knowing that it is for our life. It is as impossible to be able practitioners in the more common way without studying the principles of their pro­fession, as it is to be mathematicians without the knowledge of figures, or to understand the motions and situation of the heavenly bo­dies without the study of astronomy. It is an affair, may it please your honours, of so much consequence, that in many countries it has commanded the attention of the civil state, both ancient and modern, Will not charity to this people call for some inquiries in this respectable body, whether the art of healing may not, at least gradually, be put upon some more respectable footing. We have some among us of that profession, of a penetrating and inqui­sitive genius, worthy of honour; and there no [Page 48] method can be entered upon to encourage and increase their number, and to discourage ig­norant and rash adventurers? by which means generations to come will rise up and call you blessed.

HONOURED senators, we wish you a blessing out of the house of God—that he will guide you by his counsel and afterward receive you to glory.

AND now in the next place it may be said, that among all the subjects of God's moral kingdom, there is no order of men who stand in greater need of being the subjects of the kind and efficatious influence of charity than those who are to feed the sheep and the lambs of Christ's flock.

Wherefore,

REVEREND and highly esteemed in love for your work sake; How sublime, how worthy, and how ponderous the trust committed to you! too weighty for the shoulders of angels. And how excellent the deposited treasure! yet 'tis committed to earthen vessels; frail, feeble and sinful mortals! but, behold, here is wisdom— That the excellence of the power may be of God, and not of us. Wherefore your dig­nity in the eye of your Lord and master, and your success with depend much on your cha­rity, in which is included humility, meekness and dependence. Your primary and immedi­ate [Page 49] object is truth, and the inculcating of it on the minds of men, for the eternal interest of individuals and the good of commmunity. You are to put them in mind to obey magis­trates, to be ready to every good work: And to follow peace with all men, and holiness, with­out which none shall see the Lord. You are to give yourselves to reading, to meditation and to prayer (for who is sufficient for these thing) that your prositing may appear to all—And that you may be as scribes well instructed to the kingdom of heaven, able to bring forth out of your treasure, which is inexhaustable, things both new and old. If you love your master, you will love his cause, love your people, love mankind and one another—Well take heed to yourselves and your doctrine, that you may both save your own souls and them who hear you. The same mind will be in you which also was in Christ Jesus. And you with strive together for the faith of the gospel: Avoiding all bitter­ness, wrath, malice, envy and evil speaking—Thinks what a mixture of indignation and piety is some times raised in setious and judicious breast, (in reading some public and inconsistency of the author with his professed design and motive in writing, a regard to truth; and avoid it. Not that we are studiously to avoid the most public inquiries and searches [Page 50] after truth. But dear brethren, while you contend earnestly for the faith once delivered to the saints, remember that he who has chosen you ia this warfare, rides prosperously, because of truth, through the influence of truth, meek­ness and righteousness: And remember that your brother will determine, and all judicious men will determine that you have no more right to treat him with contempt, rancour and virulence than he has to treat you in the same manner. And though such conduct may please the corruption or gratify the viciated humours of a party, yet it ordinarily subserves not the object in view, or which ought to be in view. Verily this wisdom comes not from above. You need not then be told the quality and rise of it: For we speak as to wise men. In a word, which is to say all above all things put on charity, which is the bond of perfectness, and will animate you in the sacred employment, render you solicitous to be free from the blood of all men. And to that end you will make Christ and his atone­ment and those truths in close connexion therewith, the grand theme of your ministra­tions; will render you faithful unto death, and your end will be everlasting life. We are stuards of the mysteries of God, and it is required of stuards that a man be found faith­ful: And the time is coming when it will be [Page 51] said, Give an account of thy steward-ship, for thou must be no longer steward. We have wise and godly rulers; blessed be God: let us then conduct as wise and charitable teachers, and there will be hope that this people will be lead as by the hand of Moses and Aaron in the way they ought to go.

NEXT we turn to the freemen of this cor­poration. The continuation, gentlemen, of our singular blessings under God, depend much on you. Will not charity to this beloved colony, to your country, to your wives, your sons and daughter, children of God's people, a nume­rous rising generation, influence your minds and conduct to be faithful to your trust, to remember the oath of God which is upon you; not only to be true and faithful to his majes­ty, but to the interests of this dear colony as established by charter? And let us always have chosen out from among us wise, uuderstand­ing and faithful men, to have the rule over us, and to be guardians of our distinguishing rights? and to perpetuate them to posterity, Now the end of the commandment is charity.

FINALLY to the body of this people.

LATELY our country was shocked as with an earthquake:—The shocks were repeated—was all in trembling for her liberties—come into salutary resolutions; was almost perswaded to put on sackcloth and fit in ashes. But our [Page 52] repentance was superficial; What a shining contrast do our eyes now behold all over this land! The world rejoiceth, but will not cha­rity tremble? Is the bitterness of death past? No, the arrows are still pointed at the heart of our liberties. But not to dwell here. Cha­rity bespeaks your attention to the important objects of it and recommends itself to your entertainment from the innate worth and ex­cellence of it, and from the fruits and blessings which never fail to attend it. It produces per­sonal joy unspeakable and full of glory. It spreads its kind influence on those round about it. It is the bond of social happiness. It is the end of the commandment. It will set us all right, in proportion to the degree and ex­tent of it, both in regard to God and one ano­ther. It will bring down the blessing of hea­ven upon us, and we shall be a happy people. The lion will lie down with the lamb, &c.—Love one another and walk in the light of the divine countenance.—We shall be guided by the divine counsel, and afterward received to glory, where love will for ever dwell and reign without mixture.

AMEN.