The Works of the Rev. Hugh Binning Part 45

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 a.s.semblies 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 G.o.d.

There is no place for such imaginations and comparisons in the Lord's judgment.

_Thirdly_, When a Christian looks within his own heart, he finds an inclination and desire to have the love of others, even though his conscience witness that he deserves it not. He finds an approbation of that good and righteous command of G.o.d, that others should love him. Now hence he may persuade himself-Is it so sweet and pleasant to me to be loved of others, even though I am conscious that I have wronged them? Hath it such a beauty in my eye, while I am the object of it? Why then should it be a hard and grievous burden to me to love others, though they have wronged me, and deserve it no more than I did? Why hath it not the same amiable aspect, when my brother is the object of it? Certainly no reason for it, but because I am yet carnal, and have not that fundamental law of nature yet distinctly written again upon my heart, "What ye would that others should do to you, do it to them," Matth. vii. 12. If I be convinced that there is any equity and beauty in that command, which charges others to love me, forgive me, and forbear me, and restore me in meekness, why should it be a grievous command that I should pay that debt of love and tenderness to others? 1 John v. 3. "For this is the love of G.o.d, that we keep his commandments, and his commandments are not grievous."

_In the third place_. Consider to whom this affection should be extended.

More generally to all men, as fellow creatures, but particularly and especially to all who are begotten of G.o.d, as fellow Christians. "And this commandment have we from him, that he who loveth G.o.d love his brother also. Whosoever believeth that Jesus is the Christ is born of G.o.d, and every one that loveth him that begat, loveth him also that is begotten of him," 1 John iv. 21, and chap v. 1. "As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith," Gal. vi. 10. "O my soul, thou hast said unto the Lord, Thou art my Lord, my goodness extendeth not to thee: but unto the saints that are in the earth, and to the excellent in whom is all my delight," Psal. xvi. 2, 3. And this consideration the Holy Ghost suggests to make us maintain love and unity. Love towards these runs in a purer channel-"Ye have purified your souls in obeying the truth through the Spirit unto the unfeigned love of the brethren, see that ye love one another with a pure heart fervently, being born again, not of corruptible seed, but of incorruptible, by the word of G.o.d, which liveth and abideth for ever," 1 Pet. i. 22, 23. We are begotten of one Father, and that by a divine birth, we have such a high descent and royal generation! There are so many other bonds of unity between us, it is absurd that this one more should not join all. "One Lord, one faith, one baptism, one body, one spirit, called to one hope, one G.o.d and Father of all," Eph. iv. 2-6. All these being one, it is strange if we be not one in love. If so many relations beget not a strong and warm affection, we are worse than infidels, as the apostle speaks, 1 Tim. v. 8. "If a man care not for his own house, his worldly interests, he is worse than an infidel," for he has a natural affection. Sure then this more excellent nature, a divine nature we are partakers of, cannot want affection suitable to its nature. Christianity is a fraternity, a brotherhood, that should overpower all relations, bring down him of high degree, and exalt him of low degree; it should level all ranks, in this one respect, unto the rule of charity and love. In Christ there is neither Jew nor Gentile. There all differences of tongues and nations are drowned in this interest of Christ, Col. iii. 11. "Thou hast hid those things from the wise and prudent, and revealed them unto babes," Luke x.

21. And "G.o.d hath chosen the weak and foolish to confound the mighty and wise," 1 Cor. i. 27. Behold all these outward privileges buried in the depths and riches of G.o.d's grace and mercy. Are we not all called to one high calling? Our common station is to war under Christ's banner against sin and Satan. Why then do we leave our station, forget our callings, and neglect that employment which concerns us all, and fall at odds with our fellow-soldiers, and bite and devour one another? Doth not this give advantage to our common enemies? While we consume the edge of our zeal and strength of our spirits one upon another, they must needs be blunted and weakened towards our deadly enemies. If our brother be represented unto us under the covering of many faults, failings, and obstinacy in his errors, or such like, if we can behold nothing but spots on his outside, while we judge after some outward appearance, then, I say, we ought to consider him again under another notion and relation, as he stands in Christ's account, as he is radically and virtually of that seed, which hath more real worth in it than all worldly privileges and dignities.

Consider him as he once shall be, when mortality shall be put off. Learn to strip him naked of all infirmities in thy consideration, and imagine him to be clothed with immortality, and glory, and think how thou wouldest then love him. If either thou unclothe him of his infirmities, and consider him as vested now with the robe of Christ's righteousness, and all glorious within, or adorned with immortality and incorruption a little hence; or else, if thou clothe thyself with such infirmities as thou seest in him, and consider that thou art not less subject to failing, and compa.s.sed with infirmities, then thou shalt put on, and keep on, that bond of perfection, charity.

_Lastly_. Let us consider the excellent nature of charity, and how it is interested in, and interwoven with all the royal and divine gifts and privileges of a Christian. All of them are not ashamed of kindred and cognation with charity. Is not the calling and profession of a Christian honourable? Sure to any behoving soul it is above a monarchy; for it includes an anointing both to a royal and priestly office, and carries a t.i.tle to a kingdom incorruptible and undefiled. Well then, charity is the symbol and badge of this profession, John xiii. 35. "By this shall all men know that ye are my disciples, if ye have love one to another." Then, what is comparable to communion with G.o.d, and dwelling in him? Shall G.o.d indeed dwell with men, said Solomon? That exalts the soul to a royalty, and elevates it above mortality. _Quam contempta res est h.o.m.o si supra humana se non exerat!_ "How base and contemptible a thing is man, except he lift up his head above human things to heavenly and divine!" And then is the soul truly magnified while it is ascending to its own element, a divine nature. What more gracious than this, for a soul to dwell in G.o.d?

And what more glorious than this, G.o.d to dwell in the soul? _Charitas te domum Domini facit, et Dominum domum tibi. Felix artifex charitas quae conditori suo domum fabricare potest!_ "Love makes the soul a house for the Lord, and makes the Lord a house to the soul. Happy artificer that can build a house for its master!" Love bringeth him, who is the chief among ten thousand, into the chambers of the heart. It lays him all night between its b.r.e.a.s.t.s; and is still emptying itself of all superfluity of naughtiness, and purging out all vanity and filthiness, that there may be more room for his Majesty. And then love dwells in G.o.d, in his love and grace, in his goodness and greatness. The secret of his presence it delights in. Now this mutual inhabitation, in which it is hard to say whether the Majesty of G.o.d does most descend, or the soul most ascend, whether he be more humbled or it exalted, this brotherly love, I say, is the evidence and a.s.surance of it. "If we love one another, G.o.d dwells in us, and his love is perfected in us. G.o.d is love, and he that dwelleth in love dwelleth in G.o.d, and G.o.d in him," 1 John iv. 12, 16. For the love of the image of G.o.d in his children, is indeed the love of G.o.d whose image it is, and then is the love of G.o.d perfected, when it reacheth and extends from G.o.d to all that is G.o.d's, to all that hath interest in G.o.d-his commandments, (1 John v. 3. "This is the love of G.o.d, that we keep his commandments, and his commandments are not grievous," 1 John iv. 21, "And this commandment have we from him, that he who loveth G.o.d love his brother also,") his children, (1 John v. 1, "Whosoever believeth that Jesus is the Christ is born of G.o.d, and every one that loveth him that begat, loveth him that is begotten of him,") his creatures, (Mal. ii. 10, "Hath not one G.o.d created us, why do we deal treacherously every man against his brother?") The love of G.o.d being the formal, the special motive of love to our brethren, it elevates the nature of it, and makes it divine love. He that hath true Christian love, doth not only love and compa.s.sionate his brother, either because of its own inclination towards him, or his misery and necessity, or his goodness and excellency. These motives and grounds do not transcend mere morality, and so cannot beget a love which is the symptom of Christianity. If there be no other motives than these, we do not love so much for G.o.d as for ourselves; for compa.s.sion interesting itself with another man's misery, finds a kind of relief in relieving it.

Therefore the will and good pleasure of G.o.d must be the rule of this motion, and the love of G.o.d must begin in it and continue it. And truly charity is nothing else but divine love in a state of condescent,(416) so to speak, or the love of a soul to G.o.d manifested in the flesh. It is that love moving in a circle from G.o.d towards his creatures, and unto G.o.d again, as his love to the creatures begins in himself and ends in himself, 1 John iii. 17. Is it not a high thing to know G.o.d aright? "This is life eternal to know thee, the only true G.o.d, and Jesus Christ whom thou hast sent," John xvii. 3. That is a high note of excellency put on it, this makes the face of the soul to s.h.i.+ne, now brotherly love evinceth this, that we know G.o.d, "Beloved, let us love one another, for love is of G.o.d, and every one that loveth is born of G.o.d, and knoweth G.o.d. He that loveth not, knoweth not G.o.d, for G.o.d is love," 1 John iv. 7, 8. Love is real light, light and life, light and heat both. "When your fathers did execute judgment, and relieve the oppressed, &c. was not this to know me? saith the Lord," Jer. xxii. 15, 16. The practice of the most common things, out of the love of G.o.d, and respect to his commands, is more real and true religion than the most profound and abstracted speculations of knowledge.

Then only is G.o.d known, when knowledge stamps the heart with fear and reverence of his Majesty and love to his name, because then he is only known as he is a true and living G.o.d.

Love is real light and life. Is it not "a pleasant thing for the eye to behold the sun?" Light is sweet, and life is precious. These are two of the rarest jewels given to men. "He that saith he is in the light, and hateth his brother, is in darkness even until now, and knoweth not whither he goeth; because darkness hath blinded his eyes, but he that loveth his brother abideth in the light, and there is none occasion of stumbling in him," 1 John ii. 9-11. "We know that we have pa.s.sed from death unto life, because we love the brethren; he that loveth not his brother, abideth in death," 1 John iii. 14. The light of Jesus Christ cannot s.h.i.+ne into the heart, but it begets(417) love, even as intense light begets heat, and where this impression is not made on the heart, it is an evidence that the beams of that Sun of righteousness have not pierced it. O how suitable is it for a child of light to walk in love! And wherefore is it made day light to the soul, but that it may rise up and go forth to labour, and exercise itself in the works of the day, duties of love to G.o.d and men?

Now in such a soul there is no cause of stumbling, no scandal, no offence in its way to fall over. When the light and knowledge of Christ possesses the heart in love, there is no stumbling block of transgression in its way. It doth not fall and stumble at the commandments of righteousness and mercy as grievous, "therefore love is the fulfilling of the law," Rom.

xiii. 10. And so the way of charity is the most easy, plain, expedient, and safe way. In this way there is light s.h.i.+ning all alongst it, and there is no stumbling block in it. For the love of G.o.d and of our brethren hath polished and made it all plain, hath "taken away the asperities and tumours of our affections and l.u.s.ts." _Complanavit affectus._ "Great peace have all they that love thy law, and nothing shall offend them." Love makes an equable and constant motion, it moves swiftly and sweetly. It can loose many knots without difficulty, which other more violent principles cannot cut, it can melt away mountains before it, which cannot be hauled away. Albeit there be many stumbling blocks without in the world, yet there is none in charity, or in a charitable soul. None can enter into that soul to hinder it to possess itself in meekness and patience. Nothing can discompose it within, or hinder it to live peaceably with others. Though all men's hands be against it, yet charity is against none. It defends itself with innocence and patience. On the other hand, "He that hateth his brother is in darkness even till now."

For if Christ's light had entered, then the love of Christ had come with it, and that is the law of love and charity. If Jesus Christ had come into the soul, he had restored the ancient commandment of love, and made it new again. As much of the want of love and charity, so much of the old ignorance and darkness remains. Whatsoever a man may fancy of himself that he is in the light, that he is so much advanced in the light, yet certainly this is a stronger evidence of remaining darkness, for it is a work of the darkest darkness, and murdering affection, suitable only for the night of darkness. And such a man knows not whither he goes, and must needs incur and fall upon many stumbling blocks within and without. It is want of love and charity that blinds the mind and darkens the heart, that it cannot see how to eschew and pa.s.s by scandals in others, but it must needs dash and break its neck upon them. Love is a light which may lead us by offences inoffensively, and without stumbling. In darkness men mistake the way, know not the end of it, take pits for plain ways, and stumble in them. Uncharitableness casts a mist over the actions and courses of others, and our own too, that we cannot carry on either without transgression. And this is the misery of it, that it cannot discern any fault in itself. It knows not whither it goeth, calls light darkness and darkness light. It is partial in judgment, p.r.o.nounces always on its own behalf, cares not whom it condemn, that it may absolve itself.

Is there any privilege so precious as this, to be "the sons of G.o.d?" 1 John iii. 2. What are all relations, or states, or conditions, to this one, to be the children of the Highest? It was David's question, "Should I be the king's son in law?" Alas! what a petty and poor dignity in regard of this, to be "the sons of G.o.d," partakers of a divine nature? All the difference of birth, all the distinction of degrees and qualities amongst persons, besides this one, are but such as have no being, no worth but in the fancy and construction of them. They really are nothing, and can do nothing. This only is a substantial and fundamental difference. A divine birth carries along with it a divine nature, a change of principles, from the worst to the best, from darkness to light, from death to life. Now, imagine then, what excellency is in this grace, which is made the character of a son of G.o.d, of one begotten of the Father, and pa.s.sed from death to life? 1 John iii. 10, 14. "In this the children of G.o.d are manifest, and the children of the devil. Whosoever doth not righteousness is not of G.o.d, neither he that loveth not his brother. We know that we have pa.s.sed from death unto life, because we love the brethren, he that loveth not his brother, abideth in death." 1 John iv. 7. "Beloved, let us love one another, for love is of G.o.d, and every one that loveth is born of G.o.d, and knoweth G.o.d." And truly it is most natural, if it be so, that the children of our Father love each other dearly. It is monstrous and unnatural to see it otherwise. But besides, there is in this a great deal of resemblance of their Father, whose eminent and signal property it is, to be good to all and kind even to the unthankful, and whose incomparable glory it is to pardon iniquity, and suffer long patiently. A Christian cannot resemble his Father more nearly than in this. Why do we account that baseness in us which is glory to G.o.d? Are we ashamed of our birth, or dare we not own our Father? Shall we be ashamed to love them as brethren whom he hath not been ashamed to adopt as sons, and whom Christ is not ashamed to call brethren?

Chapter IV.

We shall not be curious in the ranking of the duties in which Christian love should exercise itself. All the commandments of the second table are but branches of it: they might be reduced all to the works of righteousness and of mercy. But truly these are interwoven through other.

Though mercy uses to be restricted to the showing of compa.s.sion upon men in misery, yet there is a righteousness in that mercy, and there is mercy in the most part of the acts of righteousness, as in not judging rashly, in forgiving, &c. Therefore we shall consider the most eminent and difficult duties of love, which the word of G.o.d solemnly and frequently charges upon us in relation to others, especially these of the household of faith.

I conceive we would labour to enforce upon our hearts, and persuade our souls to a love of all men, by often ruminating upon the words of the Apostle, which enjoin us to "abound in love towards all men," 1 Thess.

iii. 12. And this is so concerning, that he prays earnestly that the Lord would make them increase in it, and this we should pray for too. An affectionate disposition towards our common nature is not a common thing.

Christianity enjoins it, and it is only true humanity, Luke vi. 36, 37.

"Be ye therefore merciful, as your Father also is merciful. Judge not, and ye shall not be judged, condemn not, and ye shall not be condemned, forgive, and ye shall be forgiven." Now in relation to all men, charity hath an engagement upon it to pray for all sorts of men, from that Apostolic command, 1 Tim ii. 1: "I exhort therefore, that first of all, supplications, prayers, intercessions, and giving of thanks be made for all men." Prayers and supplications, earnest prayers out of affection, should be poured out even for them that cannot, or do not pray for themselves. Wherefore are we taught to pray, but that we may be the mouth of others? And since an intercessor is given to us above, how are we bound to be intercessors for others below, and so to be affected with the common mercies of the mult.i.tude, as to give thanks too! If man, by the law of creation, is the mouth of the stones, trees, birds, beasts, of heaven and earth, sun and moon and stars, how much more ought a Christian, a redeemed man, be the mouth of mankind to praise G.o.d for the abounding of his goodness, even towards these who are left yet in that misery and bondage that he is delivered from?

_Next_, Charity by all means will avoid scandal, and live honestly in the sight of all men. The apostle says, "Give none offence, neither to the Jews nor to the Gentiles, nor to the church of G.o.d," 1 Cor. x. 32. And he adds his own example, "Even as I please all men in all things, not seeking my own profit, but the profit of many, that they may be saved," ver. 33.

Charity is not self addicted. It hath no humour to please. It can displease itself to profit others. I do verily think there is no point of Christianity less regarded. Others we acknowledge, but we fail in practice. This scarce hath the approbation of the mind. Few do conceive an obligation lying on them to it. But O how is Christianity, the most of it, humanity? Christ makes us men as well as Christians. He makes us reasonable men when believers. Sin transformed our nature into a wild, beastly, viperous, selfish thing. Grace restores reason and natural affection in the purest and highest strain. And this is reason and humanity, elevated and purified,-to condescend to all men in all things for their profit and edification, to deny itself to save others.

Whatsoever is not necessary in itself, we ought not to impose a necessity upon it by our imagination and fancy, to the prejudice of a greater necessity, another's edification. Indeed charity will not, dare not sin to please men. That were to hate G.o.d, to hate ourselves, and to hate our brethren, under a base pretended notion of love. But I believe, addictedness to our own humours in things not necessary, which have no worth but from our disposition, doth oftener transport us beyond the bounds of charity than the apprehension of duty and conscience of sin.

Some will grant they should be tender of offending the saints. But they do not conceive it is much matter what they do in relation to others, as if it were lawful to murder a Gentile more than a Christian. That is a b.l.o.o.d.y imagination, opposite to that innocent Christian, Paul, who says (Philip.

ii. 15.), we should be "blameless and harmless, the sons of G.o.d, without rebuke, in the midst of a crooked and perverse generation," among whom we should s.h.i.+ne "as lights." And truly it is humanity elevated by Christianity, or reason purified by religion, that is the light that s.h.i.+nes most brightly in this dark world. And he says (in Col. iv. 5.), "Walk in wisdom toward them that are without," and (1 Thess. iv. 12.) "walk honestly toward them that are without,"-avoiding all things, in our profession and carriage, which may alienate them from the love of the truth and G.o.dliness walking so, as we may insinuate into their hearts some apprehension of the beauty of religion. Many conceive, if they do good, all is well-if it be a duty, it matters nothing. But remember that caution, "Let not then your good be evil spoken of," Rom. xiv. 16. We would have our eyes upon that too, so to circ.u.mstantiate all our duties, as they may have least offence in them, and be exposed to least obloquy of men, 1 Pet. ii. 12. "Having your conversation honest among the Gentiles, that whereas they speak against you as evil doers, they may by your good works which they shall behold, glorify G.o.d in the day of visitation."

Then, _Thirdly_, Charity follows peace with all men, as much as is possible, Heb. xii. 14. "If it be possible as much as lieth in you, live peaceably with all men," Rom. xii. 18. Many spirits are framed for contention. If peace follow them, they will flee from it. But a Christian having made peace with G.o.d, the sweet fruit of that upon his spirit is to dispose him to a peaceable and quiet condescendency to others, and if peace flee from him, to follow after it, not only to entertain it when it is offered, but to seek it when it is away, and to pursue it when it runs away. (Psal. x.x.xiv. 14, which Peter urges upon Christians, 1 Pet. iii. 8, 9, 10, 11.) "Finally, be ye all of one mind, having compa.s.sion one of another, love as brethren, be pitiful, be courteous. Not rendering evil for evil, or railing for railing, but contrariwise, blessing, knowing that ye are thereunto called that ye should inherit a blessing. For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile. Let him eschew evil, and do good; let him seek peace, and ensue it." I think, since we obtained the mercy to get a Peace maker between us and G.o.d, we should henceforth count ourselves bound to be peace makers among men. And truly such have a blessing p.r.o.nounced upon them, Matt. v.

9. "Blessed are the peace makers." The Prince of peace p.r.o.nounced it, and this is the blessedness, "they shall be called the children of G.o.d,"

because he is "the G.o.d of peace," and to resemble him in these, first in purity, then in peace, is a character of his image. It is true, peace will sometimes flee so fast, and so far away, as a Christian cannot follow it without sin, and that is breach of a higher peace. But charity, when it cannot live in peace without, doth then live in peace within, because it hath that sweet testimony of conscience, that, as far as did lie in it, peace was followed without. Divine wisdom (James iii. 17.), "is first pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits, without wrangling and without hypocrisy." If wisdom be peaceable and not pure, it is but a carnal conspiracy in iniquity, earthly and sensual. But if it be pure it must be peaceable. For the wisdom descending from above hath a purity of truth, and a purity of love, and a purity of the mind and of the affection too. Where there is a purity of truth, but accompanied with envying, bitter strife, rigid judging, wrangling, and such like, then it is defiled and corrupted by the intermixture of vile and base affections, ascending out of the dunghill of the flesh. The vapours of our l.u.s.ts arising up to the mind, do stain pure truth. They put an earthly, sensual, and devilish visage on it.

Charity, its conversation and discourse, is without judging, without censuring, Matth. vii. 1. Of which chapter, because it contains much edification, I shall speak more hereafter. James iii. 17. "Without partiality, without hypocrisy." The words in the original are, ad?a???t??

?a? a??p????t??, (without judging and wrangling, and without hypocrisy), importing, that great censurers are often the greatest hypocrites, and sincerity has always much charity. Truly, there is much idle time spent this way in discourses of one another, and venting our judgments of others, as if it were enough of commendation for us to condemn others, and much piety to charge another with impiety. We should even be sparing in judging them that are without, 1 Cor. v. 12, 13. Reflecting upon them or their ways, hath more provocation than edification in it. A censorious humour is certainly most partial to itself, and self indulgent. It can sooner endure a great beam in its own eye, than a little mote in its neighbour's, and this shows evidently that it is not the hatred of sin, or the love of virtue, which is the single and simple principle of it, but self love, shrouded under the vail of displeasure at sin, and delight in virtue. I would think one great help to amend this, were to abate much from the superfluity and mult.i.tude of discourses upon others. "In the mult.i.tude of words there wants not sin," and in the mult.i.tude of discourses upon other men, there cannot miss the sin of rash judging. I find the saints and fearers of G.o.d commended for speaking often one to another, but not at all for speaking one of another. The subject of their discourse (Mal. iii. 16.) certainly was of another strain,-how good it was to serve the Lord, &c.-opposite to the evil communication of others there registered.

Charity is no tale bearer. It goeth not about as a slander to reveal a secret, though true, Prov. xx. 19. It is of a faithful spirit to conceal the matter, Prov. xi. 13. Another man's good name is as a pledge laid down in our hand, which every man should faithfully restore, and take heed how he lose it, or alienate it by back-biting. Some would have nothing to say, if they had not other's faults and frailties to declaim upon, but it were better that such kept always silent, that either they had no ears to hear of them or know them, or had no tongues to vent them. If they do not lie grossly in it, they think they do no wrong. But let them judge it in reference to themselves. "A good name is better than precious ointment,"

(Eccles. vii. 1.) "and rather to be chosen than great riches," Prov. xxii.

1. And is that no wrong, to defile that precious ointment, and to rob or steal away that jewel more precious than great riches? There is a strange connection between these. "Thou shalt not go up and down as a tale-bearer, nor stand against the blood of thy neighbour," Lev. xix. 16. It is a kind of murder, because it kills that which is as precious as life to an ingenuous heart. "The words of a tale bearer are as wounds, and they go down to the innermost parts of the belly," Prov. xviii. 8 and xxvi. 22.

They strike a wound to any man's heart, that can hardly be cured, and there is nothing that is such a seminary of contention and strife among brethren as this. It is the oil to feed the flame of alienation. Take away a tale-bearer, and strife ceaseth, Prov. xxvi. 20. Let there be but any (as there want not such who have no other trade or occupation), to whisper into the ears of brethren, and suggest evil apprehensions of them, they will separate chief friends, as we see it in daily experience, Prov. xvi.

28. "Revilers" are amongst these who are excluded out of the kingdom of G.o.d, 1 Cor. vi. 10. And therefore, as the Holy Ghost gives general precepts for the profitable and edifying improvement of the tongue, that so it may indeed be the glory of a man, (which truly is no small point of religion, as James expresses, Chap. iii. 2. "If any man offend not in word, the same is a perfect man,") so that same spirit gives us particular directions about this, "Speak not evil one of another, brethren. He that speaketh evil of his brother, and judgeth his brother, speaketh evil of the law, and judgeth the law," (James iv. 11.) because he puts himself in the place of the Lawgiver, and his own judgment and fancy in the room of the law, and so judges the law. And therefore the Apostle Peter makes a wise and significant connection, 1 Pet. ii. 1. "Laying aside all malice, and all guile, and hypocrisies, and envies, and all evil-speakings."

Truly, evil speaking of our brethren, though it may be true, yet it proceeds out of the abundance of these, in the heart, of guile, hypocrisy, and envy. While we catch at a name of piety from censuring others, and build our own estimation upon the ruins of another's good name, hypocrisy and envy are too predominant. If we would indeed grow in grace by the word, and taste more how gracious the Lord is, we must lay these aside, and become as little children, without guile, and without gall. Many account it excuse enough, that they did not invent evil tales, or were not the first broachers of them; but the Scripture joins both together. The man that "shall abide in his tabernacle" must neither vent nor invent them, neither cast them down nor take them up, "He backbiteth not with his tongue, nor taketh up a reproach against his neighbour;" (Psal. xv. 3.) or _receiveth not_ or _endureth not_, as in the margin. He neither gives it nor receives he it, hath not a tongue to speak of others' faults, nor ear to hear them. Indeed he hath a tongue to confess his own, and an ear open to hear another confess his faults, according to that precept, "Confess your faults one to another." We are forbidden to have much society or fellows.h.i.+p with tale-bearers; and it is added, Prov. xx. 19, "And meddle not with such as flatter with their mouth," as indeed commonly they who reproach the absent, flatter the present; a backbiter is a face-flatterer.

And therefore we should not only not meddle with them, but drive them away as enemies to human society. Charity would in such a case protect itself, if I may so say, by "an angry countenance," an appearance of anger and real dislike. "As the north wind drives away rain," so that entertainment would drive away a "backbiting tongue," Prov. xxv. 23. If we do discountenance it, backbiters will be discouraged to open their pack of news and reports: and indeed the receiving readily of evil reports of brethren, is a partaking with the unfruitful works of darkness, which we should rather reprove, Eph. v. 11. To join with the teller is to complete the evil report; for if there were no receiver there would be no teller, no tale-bearer. "Charity covers a mult.i.tude of sins," 1 Pet. iv. 8; and therefore "above all things have fervent charity among yourselves," says he. What is above prayer and watching unto the end, above sobriety?

Indeed, in reference to fellows.h.i.+p with G.o.d, these are above all; but in relation to comfortable fellows.h.i.+p one with another in this world, this is above all, and the crown or cream of other graces. He whose sins are covered by G.o.d's free love, cannot think it hard to spread the garment of his love over his brother's sins. Hatred stirreth up strife, all uncharitable affections, as envy, wrath. It stirreth up contentions, and blazeth abroad men's infirmities. But "love covereth all sins," concealeth them from all to whom the knowledge of them doth not belong, Prov. x. 12.

Love in a manner suffers not itself to know what it knoweth, or at least to remember it much. It will sometimes hoodwink itself to a favourable construction. It will pa.s.s by an infirmity and misken(418) it, but many stand still and commune with it. But he that covereth a transgression seeks love to bury offences in. Silence is a notable mean to preserve concord, and beget true amity and friends.h.i.+p. The keeping of faults long above ground unburied, doth make them cast forth an evil savour that will ever part friends. Therefore, says the wise man, "He that covereth a transgression seeketh love: but he that repeateth a matter separateth very friends," Prov. xvii. 9. Covering faults christianly, will make a stranger a friend; but repeating and blazing of them will make a friend not only a stranger, but an enemy. Yet this is nothing to the prejudice of that Christian duty of reproving and admonis.h.i.+ng one another, Eph. v. 11. "Have no fellows.h.i.+p with the unfruitful works of darkness, but rather reprove them." Love commands to reprove in the "spirit of meekness," (Gal. vi. 1.) as a man would restore an arm out of joint. And therefore thou "shall not hate him in thy heart, but shall in any ways reprove him, and not suffer sin upon him," Lev. xix. 17. And he that reproves his brother after this manner from love, and in meekness and wisdom, "shall afterward find more favour of him than he that flatters with his tongue," Prov. xxviii. 23. To cover grudges and jealousies in our hearts, were to nourish a flame in our bosom, which doth but wait for a vent, and will at one occasion or other burst out. But to look too narrowly to every step, and to write up a register of men's mere frailties, especially so as to publish them to the world; that is inconsistent with the rule of love. And truly, it is a token of one "dest.i.tute of wisdom to despise his neighbour; but a man of understanding will hold his peace." He that has most defects himself, will find maniest(419) in others, and strive to vilify them one way or other; but a wise man can pa.s.s by frailties, yea, offences done to him, and be silent, Prov. xi. 12.

Chapter V.

Humility is the root of charity, and meekness the fruit of both. There is no solid and pure ground of love to others, except the rubbish of self-love be first cast out of the soul; and when that superfluity of naughtiness is cast out, then charity hath a solid and deep foundation: "The end of the command is charity out of a pure heart," 1 Tim. i. 5. It is only such a purified heart, cleansed from that poison and contagion of pride and self-estimation, that can send out such a sweet and wholesome stream, to the refres.h.i.+ng of the spirits and bowels of the church of G.o.d.

If self-glory and pride have deep roots fastened into the soul, they draw all the sap and virtue downward, and send little or nothing up to the tree of charity, which makes it barren and unfruitful in the works of righteousness, and fruits of mercy and meekness. There are obstructions in the way of that communication, which only can be removed by the plucking up of these roots of pride and self-estimation, which prey upon all, and incorporate all in themselves, and yet, like the lean kine that had devoured the fat, are never the fatter or more well-favoured.

It is no wonder, then, that these are the first principles that we must learn in Christ's school, the very A B C of Christianity: "Learn of me, for I am meek and lowly in heart, and ye shall find rest unto your souls,"

Matth. xi. 29. This is the great Prophet sent of the Father into the world to teach us, whom he hath, with a voice from heaven, commanded us to hear: "This is my well-beloved Son, hear him." Should not the fame and report of such a Teacher move us? He was testified of very honourably, long before he came, that he had the Spirit above measure, that he had "the tongue of the learned;" (Isa. l. 4.) that he was a greater prophet than Moses, (Deut. xviii. 15, 18.) that is, the wonderful Counsellor of heaven and earth, (Isa. ix. 6.) the "Witness to the people," a Teacher and "Leader to the people." And then, when he came, he had the most glorious testimony from the most glorious persons,-the Father and the Holy Ghost,-in the most solemn manner that ever the world heard of, Matth. xvii. 5. "Behold, a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him." Now, this is our Master, our Rabbi, Matth.

xxiii. 8. This is the Apostle and High Priest of our profession (Heb.

iii. 1.); "the light of the world and life of men," John viii. 12. and vi.

33, 51. Having, then, such a Teacher and Master, sent us from heaven, may we not glory in our Master? But some may suppose, that he who came down from heaven, filled with all the riches and treasures of heavenly wisdom, should reveal in his school unto his disciples, all the mysteries and profound secrets of nature and art, about which the world hath ploded since the first taste of the tree of knowledge, and beaten out their brains to the vexation of all their spirits, without any fruit, but the discovery of the impossibility of knowing, and the increase of sorrow by searching. Who would not expect, when the Wisdom of G.o.d descends among men, but that he should show unto the world that wisdom, in the understanding of all the works of G.o.d, which all men have been pursuing in vain; that he by whom all things were created, and so could unbowel and manifest all their hidden causes and virtues, all their admirable and wonderful qualities and operations, as easily by a word, as he made them by a word; who would not expect, I say, but that he should have made this world, and the mysteries of it, the subject of all his lessons, the more to ill.u.s.trate his own glorious power and wisdom? And yet behold, they who had come into his school and heard this Master and Doctor teach his scholars, they who had been invited to come, through the fame and report of his name, would have stood astonished and surprised to hear the subject of his doctrine; one come from on high to teach so low things as these, "Learn of me, I am meek and lowly." Other men that are masters of professions, and authors of sects or orders, do aspire unto some singularity in doctrine to make them famous. But behold our Lord and Master, this is the doctrine he vents! It hath nothing in it that sounds high, and looks big in the estimation of the world. In regard of the wisdom of the world, it is foolishness, a doctrine of humility from the most High! A lesson of lowliness and meekness from the Lord and Maker of all! There seems, at first, nothing in it to allure any to follow it. Who would travel so far as the college of Christianity to learn no more but this, when every man pretends to be a teacher of it?

But truly there is a majesty in this lowliness and there is a singularity in this commonness. If ye would stay and hear a little longer, and enter into a deep search of this doctrine, we would be surcharged and overcome with wonders. It seems shallow till ye enter but it has no bottom.

Christianity makes no great noise, but it runs the deeper. It is a light and overly knowledge of it, a small smattering of the doctrine of it, that makes men despise it and prefer other things, but the deep and solid apprehension of it will make us adore and admire, and drive us to an _O alt.i.tudo!_ "O the depth both of the wisdom and knowledge of G.o.d!" Rom. xi.

33. As the superficial knowledge of nature makes men atheists, but the profound understanding of it makes men pious so all other things, _vilescit scientia_, "grow more contemptible by the knowledge of them." It is ignorance of them which is the mother of that devout admiration we bear to them. But Christianity only, _vilescit ignorantia, clarescit scientia_, is common and base, because not known. And that is no disparagement at all unto it, that there is none despises it, but he that knoweth it not, and none can do any thing, but despise all besides it that once knows it. That is the proper excellency and glory of it.

All arts and sciences have their principles, and common axioms of unquestionable authority. All kind of professions have some fundamental doctrines and points which are the character of them. Christianity hath its principles too. And principles must be plain and uncontroverted; they must be evident by their own light, and apt to give light to other things.

All the rest of the conclusions of the art are but derivations and deductions from them. Our Master and Doctor follows the same method. He lays down some common principles some fundamental points of this profession, upon which all the building of Christianity hangs. "Learn of me, for I am meek and lowly." This was the high lesson that his life preached so exemplarily, and his doctrine pressed so earnestly, and in this he is very unlike other teachers who impose burdens on others, and themselves do not so much as touch them. But he first practises his doctrine and then preaches it. He first casts a pattern in himself, and then presses to follow it. Examples teach better than rules, but both together are most effectual and sure. The rarest example and n.o.blest rule that ever was given to men are here met together.

The rule is about a thing that has a low name, but a high nature.

Lowliness and meekness in reputation and outward form, are like servants, yet they account it no robbery to be equal with the highest and most princely graces. The vein of gold and silver lies very low in the bowels of the earth, but it is not therefore base, but the more precious. Other virtues may come with more observation, but these, like the Master that teaches them, come with more reality. If they have less pomp, they have more power and virtue. Humility, how suitable is it to humanity! They are as near of kin one to another, as _h.o.m.o_ and _humus_,(420) and therefore, except a man cast off humanity, and forget his original, the ground, the dust from whence he was taken, I do not see how he can shake off humility.

Self knowledge is the mother of it, the knowledge of that _humus_ would make us _humiles_.(421) Look to the hole of the pit from whence thou art hewn. A man could not look high that looked so low as the pit from whence we were taken by nature, even the dust, and the pit from whence we are hewn by grace, even man's lost and ruined state. Such a low look would make a lowly mind. Therefore pride must be nothing else but an empty and vain tumour, a puffing up. "Knowledge puffeth up," not self knowledge.

That casts down, and brings down all superstructures, razes out all vain confidence to the very foundation, and then begins to build on a solid ground. But knowledge of other things without, joined with ignorance of ourselves within, is but a swelling, not a growing, it is a bladder or skin full of wind, a blast or breath of an airy applause or commendation, will extend it and fill it full. And what is this else but a monster in humanity, the skin of a man stuffed or blown up with wind and vanity, to the shadow and resemblance of a man; but no bones or sinews, nor real substance within? Pride is an excrescence. It is nature swelled beyond the intrinsic terms or limits of magnitude, the spirit of a mouse in a mountain. And now, if any thing be gone without the just bounds of the magnitude set to it, it is imperfect, disabled in its operations, vain and unprofitable, yea, prodigious like. If there be not so much real excellency as may fill up the circle of our self estimation, then surely it must be full of emptiness and vanity, fancy and imagination must supply the vacant room, where solid worth cannot extend so far. Now, I believe, if any man could but impartially and seriously reflect upon himself, he would see nothing of that kind, no true solid and real dignity to provoke love, but real baseness and misery to procure loathing. There is a lie in every sin, but the greatest and grossest lie is committed in pride, and attribution of that excellency to ourselves which is not. And upon what erroneous fancy, which is a sandy and vain foundation, is built the tower of self estimation, vain gloriation, and such like? Pride, which is the mother of these, says most presumptuously, "By the strength of my hand I have done it, and by my wisdom, for I am prudent," (Isa. x. 13.) "I am and none else besides me," Isa. xlvii. 10. It is such a false imagination, as "I am of perfect beauty," "I am and none else," "I am a G.o.d," (Ezek.

xxvii. 3. and xxviii. 2.) which swells and lifts up the heart. Now what a vain thing is it, an inordinate elevation of the heart upon a false misapprehension of the mind? The "soul which is lifted up, is not upright in him," Hab. ii. 4. It must be a tottering building that is founded on such a gross mistake.

Some cover their pride with the pretence of high spiritedness, and please themselves in apprehensions of some magnanimity and generosity. But the truth is, it is not true magnitude, but a swelling out of the superabundance of pestilent humours. True greatness of spirit is inwardly and throughout solid, firm from the bottom, and the foundation of it is truth. Which of the two do ye think hath the better spirit, he that calls dust, dust, and accounts of dung as dung, or he that, upon a false imagination, thinks dust and dung is gold and silver, esteems himself a rich man, and raises up himself above others? Humility is only true magnanimity, for it digs down low, that it may set and establish the foundation of true worth. It is true, it is lowly, and bows down low. But as the water that comes from a height, the lower it comes down the higher it ascends up again, so the humble spirit, the lower it fall in its own estimation, the higher it is raised in real worth and in G.o.d's estimation.

"He that humbles himself shall be exalted, and he that exalts himself shall be abased," Matt. xxiii. 12. He is like a growing tree, the deeper the roots go down in the earth, the higher the tree grows above ground, as Jacob's ladder, the foot of it is fastened in the earth, but the top of it reaches the heaven. And this is the sure way to ascend to heaven. Pride would fly up upon its own wings. But the humble man will enter at the lowest step, and so goes up by degrees, and in the end is made manifest.

Pride catches a fall,(422) and humility is raised on high; it descended that it might ascend. "A man's pride shall bring him low, but honour shall uphold the humble in spirit," Prov. xxix. 23. "Pride goeth before destruction, and an haughty spirit before a fall." But "before honour is humility," Prov. xvi. 18. and xviii. 12. The first week of creation, as it were, afforded two signal examples of this wise permutation of divine justice, angels cast out of heaven, and man out of paradise, a high and wretched aim at wisdom brought both as low as h.e.l.l. The pride of angels and men was but the rising up to a height, or climbing up a steep to the pinnacle of glory, that they might catch the lower fall. But the last week of the creation, to speak so, shall afford us rare and eminent demonstrations of the other, poor, wretched, and miserable sinners lifted up to heaven by humility, when angels were thrown down from heaven for pride. What a strange sight, an angel, once so glorious, so low, and a sinner, once so wretched and miserable, so high! Truly may any man conclude within himself, "Better it is to be of an humble spirit with the lowly, than to divide the spoil with the proud," Prov. xvi. 19. Happy lowliness, that is the foundation of true highness! "But miserable highness that is the beginning of eternal baseness." "Blessed are the poor in spirit, for theirs is the kingdom of heaven," Matt. v. 3. Blessedness begins low, in poverty of spirit. And Christ's sermon upon blessedness begins at it, but it arises in the end to the riches of a kingdom, a heavenly kingdom. Grace is the seed of glory, and poverty of spirit is the seed, first dead before it be quickened to grow up in fruits. And indeed the grain "is not quickened except it die," (1 Cor. xv. 36) and then it gets a body, and "bringeth forth much fruit," John xii. 24. Even so, grace is sown into the heart, but it is not quickened except it die in humility, and then G.o.d gives it a body, when it springs up in other beautiful graces, of meekness, patience, love, &c. But these are never ripe till the day that the soul get the warm beams of heaven, being separated from the body, and then is the harvest a rich crop of blessedness. Holiness is the ladder to go up to happiness by, or rather our Lord Jesus Christ as adorned with all these graces. Now these are the steps of it, mentioned Matt. v., and the lowest step that a soul first ascends to him by, is poverty of spirit, or humility. And truly the spirit cannot meet with Jesus Christ till he first bring it down low, because he hath come so low himself, as that no soul can ascend up to heaven by him, except they bow down to his lowliness, and rise upon that step.

Now a man being thus humbled in spirit before G.o.d, and under his mighty hand, he is only fit to obey the apostolic precept "Be ye all of you subject one to another," 1 Pet. v. 5. Humility towards men depends upon that poverty and self emptying under G.o.d's mighty hand, ver. 6. It is only a lowly heart that can make the back to bow, and submit to others of whatsoever quality, and condescend to them of low degree, Rom. xii. 16, Eph. v. 21. But the fear of the Lord humbling the spirit will easily set it as low as any other can put it. This is the only basis and foundation of Christian submission and moderation. It is not a complemental condescendence. It consists not in an external show of gesture and voice.

That is but an apish imitation. And indeed pride often will palliate itself under voluntary shows of humility, and can demean itself to undecent and unseemly submissions to persons far inferior, but it is the more deformed and hateful, that it lurks under some shadows of humility.

As an ape is the more ugly and ill favoured that it is liker a man, because it is not a man, so vices have more deformity in them when they put on the garb and vizard of virtue. Only it may appear how beautiful a garment true humility is, when pride desires often to be covered with the appearance of it, to hide its nakedness. O how rich a clothing is the mean-like garment of humility and poverty of spirit! "Be ye clothed with humility," 1 Pet. v. 5. It is the ornament of all graces. It covers a man's nakedness by uncovering of it. If a man had all other endowments, this one dead fly, would make all the ointment unsavoury, pride. But humility is _condimentum virtutum,_ as well as vestimentum.(423) It seasons all graces, and covers all infirmities. Garments are for ornament and necessity both. Truly this clothing is alike fit for both, to adorn and beautify whatsoever is excellent, and to hide or supply whatsoever is deficient: _ornamentum et operimentum_.(424)

The apostle Paul gives a solemn charge to the Romans (Rom. xii. 3), that no man should think high of himself; but soberly, according to the measure of faith given. That extreme undervaluing and denial of all worth in ourselves, though it be suitable before G.o.d (Luke xvii. 6, 7, 10, Prov.

x.x.x. 2, 3, Job xlii. 6, 1 Cor. iii. 7), yet is uncomely and incongruous before men. Humility doth not exclude all knowledge of any excellency in itself, or defect in another, it can discern, but this is the worth of it: that it thinks soberly of the one, and despises not the other. The humble man knows any advantage he has beyond another, but he is not wise in his own conceit. He looks not so much upon that side of things, his own perfections and others' imperfections. That is very dangerous. But he casts his eye most on the other side, his own infirmities and others'

virtues, his worst part and their best part, and this makes up an equality or proportion. Where there is inequality, there is a different measure of gifts and graces, there are diverse failings and infirmity, and degrees of them. Now, how shall so unequal members make up one body, and join unto one harmonious being, except this proportion be kept, that the defects of one be made up by the humility of another? The difference and inequality is taken away this way, by fixing my eye most upon my own disadvantages and my brother's advantages. If I be higher in any respect, yet certainly I am lower in some, and therefore the unity of the body may be preserved by humility. I will consider in what I come short, and in what another excels, and so I can condescend to them of low degree. This is the substance of that which is subjoined. (Rom. xii. 16) "Mind not high things, but condescend to men of low estate. Be not wise in your own conceits." And this makes us meet in honour to prefer one another, taking ourselves up in the notion of what evil is in us, and another up in the notion of what good is in him. Rom. xii. 10, "Be kindly affectioned one to another, with brotherly love, in honour preferring one another." Thus there may be an equality of mutual respect and love, where there is an in equality of gifts and graces, there may be one measure of charity, where there are different measures of faith, because both neglect that difference, and pitch upon their own evils and another's good.