Sermons on Several Occasions

2. Again: In what manner do you transact your worldly business? I trust, with diligence, whatever your hand findeth to do, doing it with all our might; in justice, rendering to all their due, in every circumstance of life; yea, and in mercy, doing unto every man what you would he should do unto you. This is well: But a Christian is called to go still farther, - to add piety to justice; to intermix prayer, especially the prayer of the heart, with all the labour of his hands. Without this all his diligence and justice only show him to be an honest Heathen; and many there are who profess the Christian religion, that go no farther than honest Heathenism.

3. Yet again: in what spirit do you go through your business? In the spirit of the world, or the Spirit of Christ? I am afraid thousands of those who are called good Christians do not understand the question. If you act in the Spirit of Christ you carry the end you at first proposed through all your work from first to last. You do everything in the spirit of sacrifice, giving up your will to the will of God; and continually aiming, not at ease, pleasure, or riches; not at anything "this short enduring world can give;" but merely at the glory of God. Now can anyone deny that this is the most excellent way of pursuing worldly business?

IV. 1. But these tenements of clay which we bear about us require constant reparation, or they will sink into the earth from which they were taken, even sooner than nature requires. Daily food is necessary to prevent this, to repair the constant decays of nature. It was common in the heathen world when they were about to use this, to take meat or even drink, libare pateram Jovi; "to pour out a little to the honour of their god;" although the gods of the Heathens were but devils, as the Apostle justly observes. "It seems," says a late writer, "there was once some such custom as this in our own country. For we still frequently see a gentleman before he sits down to dinner in his own house, holding his hat before his face, and perhaps seeming to say something; though he generally does it in such a manner that no one can tell what he says." Now what if instead of this, every head of a family, before he sat down to eat and drink, either morning, noon, or night, (for the reason of the thing is the same at every hour of the day,) was seriously to ask a blessing from God on what he was about to take? yea, and afterward, seriously to return thanks to the Giver of all his blessings? Would not this be "a more excellent way" than to use that dull farce which is worse than nothing; being, in reality, no other than mockery both of God and man?

2. As to the quantity of their food, good sort of men do not usually eat to excess. At least not so far as to make themselves sick with meat, or to intoxicate themselves with drink. And as to the manner of taking it, it is usually innocent, mixed with a little mirth, which is said to help digestion. So far, so good. And provided they take only that measure of plain, cheap, wholesome food, which most promotes health both of body and mind, there will be no cause of blame. Neither can I require you to take that advice of Mr. Herbert, though he was a good man: - Take thy meat; think it dust; then eat a bit And say with all, Earth to earth I commit.

This is too melancholy: it does not suit with that cheerfulness which is highly proper at a Christian meal. Permit me to illustrate this subject with a little story. The King of France one day, pursuing the chase, outrode all his company, who after seeking him some time found him sitting in a cottage eating bread and cheese. Seeing them, he cried out: "Where have I lived all my time? I never before tasted so good food in my life!" "Sire," said one of them, "you never had so good sauce before; for you were never hungry." Now it is true, hunger is a good sauce; but there is one that is better still; that is, thankfulness. Sure that is the most agreeable food which is seasoned with this. And why should not yours at every meal? You need not then cast your eye on death, but receive every morsel as a pledge of life eternal. The Author of your being gives you in this food, not only a reprieve from death, but an earnest that in a little time "death shall be swallowed up in victory."

3. The time of taking our food is usually a time of conversation also, as it is natural to refresh our minds while we refresh our bodies. Let us consider a little in what manner the generality of Christians usually converse together. What are the ordinary subjects of their conversation? If it is harmless (as one would hope it is), if there be nothing in it profane, nothing immodest, nothing untrue, or unkind; if there be no talebearing, backbiting, or evil-speaking, they have reason to praise God for his restraining grace. But there is more than this implied in "ordering our conversation aright." In order to this it is needful, First, that "your communication," that is, discourse or conversation, "be good;" that it be materially good, on good subjects; not fluttering about anything that occurs; for what have you to do with courts and kings? It is not your business to Fight over the wars, reform the state;

unless when some remarkable event calls for the acknowledgment of the justice or mercy of God. We must indeed sometimes talk of worldly things; otherwise we may as well go out of the world. But it should only be so far as is needful: Then we should return to a better subject. Secondly, let your conversation be "to the use of edifying;" calculated to edify either the speaker or the hearers, or both; to build them up, as each has particular need, either in faith, or love, or holiness. Thirdly, see that it not only gives entertainment, but, in one kind or other, "ministers grace to the hearers." Now, is not this "a more excellent way" of conversing than the harmless way above-mentioned? V. 1. We have seen what is the "more excellent way" of ordering our conversation, as well as our business. But we cannot be always intent upon business: Both our bodies and minds require some relaxation. We need intervals of diversion from business. It will be necessary to be very explicit upon this head, as it is a point which has been much misunderstood.

2. Diversions are of various kinds. Some are almost peculiar to men, as the sports of the field-hunting, shooting, fishing, wherein not many women (I should say, ladies) are concerned. Others are indifferently used by persons of both sexes; some of which are of a more public nature, as races, masquerades, plays, assemblies, balls. Others are chiefly used in private houses, as cards, dancing, and music; to which we may add the reading of plays, novels, romances, newspapers, and fashionable poetry. 3. Some diversions indeed which were formerly in great request, are now fallen into disrepute. The nobility and gentry (in England at least) seem totally to disregard the once fashionable diversion of hawking; and the vulgar themselves are no longer diverted by men hacking and hewing each other in pieces at broad-sword. The noble game of quarter-staff, likewise, is now exercised by very few. Yea, cudgelling has lost its honour, even in Wales itself. Bear-baiting also is now very seldom seen, and bull-baiting not very often. And it seems cock-fighting would totally cease in England, were it not for two or three right honourable patrons.

4. It is not needful to say anything more of these foul remains of Gothic barbarity, than that they are a reproach, not only to all religion, but even to human nature. One would not pass so severe censure on the sports of the field. Let those who have nothing better to do, still run foxes and hares out of breath. Neither need much be said about horse-races, till some man of sense will undertake to defend them. It seems a great deal more may be said in defence of seeing a serious tragedy. I could not do it with a clear conscience; at least not in an English theatre, the sink of all profaneness and debauchery; but possibly others can. I cannot say quite so much for balls or assemblies, which are more reputable than masquerades, but must be allowed by all impartial persons to have exactly the same tendency. So undoubtedly have all public dancings. And the same tendency they must have, unless the same caution obtained among modern Christians which was observed among the ancient Heathens. With them men and women never danced together, but always in separate rooms. This was always observed in ancient Greece, and for several ages at Rome, where a woman dancing in company with men would have at once been set down for a prostitute. Of playing at cards I say the same as of seeing plays. I could not do it with a clear conscience. But I am not obliged to pass sentences on those that are otherwise minded. I leave them to their own Master: to him let them stand or fall.

5. But supposing these, as well as the reading of plays, novels, newspapers, and the like, to be quite innocent diversions; yet are there not more excellent ways of diverting themselves for those that love or fear God? Would men of fortune divert themselves in the open air? They may do it by cultivating and improving their lands, by planting their grounds, by laying out, carrying on, and perfecting their gardens and orchards. At other times they may visit and converse with the most serious and sensible of their neighbours; or they may visit the sick, the poor, the widows, and fatherless in their affliction. Do they desire to divert themselves in the house? They may read useful history, pious and elegant poetry, or several branches of natural philosophy. If you have time, you may divert yourself by music, and perhaps by philosophical experiments. But above all, when you have once learned the use of prayer, you will find that as That which yields or fills All space, the ambient air, wide interfused Embraces round this florid earth; so will this, till through every space of life it be interfused with all your employments, and wherever you are, whatever you do, embrace you on every side. Then you will be able to say boldly: - With me no melancholy void,

No moment lingers unemploy'd, Or unimproved below: My weariness of life is gone, Who live to serve my God alone, And only Jesus know. VI. One point only remains to be considered; that is, the use of money. What is the way wherein the generality of Christians employ this? And is there not "a more excellent way?" 1. The generality of Christians usually set apart something yearly - perhaps a tenth or even one-eighth part of their income, whether it arise from yearly revenue, or from trade, - for charitable uses. Few I have known who said like Zaccheus, "Lord, the half of my goods I give to the poor." O that it would please God to multiply these friends of mankind, these general benefactors! But, 2. Besides those who have a stated rule, there are thousands who give large sums to the poor; especially when any striking instance of distress is represented to them in lively colours. 3. I praise God for all of you who act in this manner. May you never be weary of well-doing! May God restore what you give sevenfold into your own bosom! But yet I show unto you a more excellent way.

4. You may consider yourself as one in whose hands the Proprietor of heaven and earth and all things therein has lodged a part of his goods, to be disposed of according to his direction. And his direction is, that you should look upon yourself as one of a certain number of indigent persons who are to be provided for out of that portion of His goods wherewith you are entrusted. You have two advantages over the rest: The one, that "it is more blessed to give than to receive;" the other, that you are to serve yourself first, and others afterwards. This is the light wherein you are to see yourself and them. But to be more particular: First, if you have no family, after you have provided for yourself, give away all that remains; so that Each Christmas your accounts may clear, And wind your bottom round the year.

This was the practice of all the young men at Oxford who were called Methodists. For example: One of them had thirty pounds a year. He lived on twenty-eight and gave away forty shillings. The next year receiving sixty pounds, he still lived on twenty-eight, and gave away two-and-thirty. The third year he received ninety pounds, and gave away sixty-two. The fourth year he received a hundred and twenty pounds. Still he lived as before on twenty-eight; and gave to the poor ninety-two. Was not this a more excellent way? Secondly, if you have a family, seriously consider before God, how much each member of it wants, in order to have what is needful for life and godliness. And in general, do not allow them less, nor much more, than you allow yourself. Thirdly, this being done, fix your purpose, to "gain no more." I charge you in the name of God, do not increase your substance! As it comes daily or yearly, so let it go: Otherwise you "lay up treasures upon earth." And this our Lord as flatly forbids as murder and adultery. By doing it, therefore, you would "treasure up to yourselves wrath against the day of wrath and revelation of the righteous judgement of God."

5. But suppose it were not forbidden, how can you on principles of reason spend your money in a way which God may possibly forgive, instead of spending it in a manner which he will certainly reward? You will have no reward in heaven for what you lay up; you will, for what you lay out. Every pound you put into the earthly bank is sunk: it brings no interest above. But every pound you give to the poor is put into the bank of heaven. And it will bring glorious interest; yea, and such as will be accumulating to all eternity.

6. Who then is a wise man, and endued with knowledge among you? Let him resolve this day, this hour, this moment, the Lord assisting him, to choose in all the preceding particulars the "more excellent way:" And let him steadily keep it, both with regard to sleep, prayer, work, food, conversation, and diversions; and particularly with regard to the employment of that important talent, money. Let your heart answer to the call of God, "From this moment, God being my helper, I will lay up no more treasure upon earth: This one thing I will do, I will lay up treasure in heaven; I will render unto God the things that are God's: I will give him all my goods, and all my heart."

An Israelite Indeed "Behold an Israelite indeed, in whom is no guile." John 1:47. 1. Some years ago a very ingenious man, Professor Hutcheson of Glasgow, published two treatises, The Original of our Ideas of Beauty and Virtue. In the latter of these he maintains that the very essence of virtue is, the love of our fellow-creatures. He endeavours to prove, that virtue and benevolence are one and the same thing; that every temper is only so far virtuous, as it partakes of the nature of benevolence; and that all our words and actions are then only virtuous, when they spring from the same principle. "But does he not suppose gratitude, or the love of God to be the foundation of this benevolence?" By no means: Such a supposition as this never entered into his mind. Nay, he supposes just the contrary: He does not make the least scruple to aver, that if any temper or action be produced by any regard to God, or any view to a reward from him, it is not virtuous at all; and that if an action spring partly from benevolence and partly from a view to God, the more there is in it of a view to God, the less there is of virtue.

2. I cannot see this beautiful essay of Mr. Hutcheson's in any other light than as a decent, and therefore more dangerous, attack upon the whole of the Christian Revelation: Seeing this asserts the love of God to be the true foundation, both of the love of neighbour, and all other virtues; and, accordingly, places this as "the first and great commandment," on which all the rest depend, "Thou shalt love the Lord thy God will all thy heart, and with all thy mind, and with all thy soul, and with all thy strength." So that, according to the Bible, benevolence, or the love of our neighbour, is only the second commandment. And suppose the Scripture be of God, it is so far from being true, that benevolence alone is both the foundation and the essence of all virtue, that benevolence itself is no virtue at all, unless it spring from the love of God

3. Yet it cannot be denied, that this writer himself has a marginal note in favour of Christianity. "Who would not wish," says he, "that the Christian Revelation could be proved to be of God? Seeing it is, unquestionably, the most benevolent institution that ever appeared in the world!" But is not this, if it be considered thoroughly, another blow at the very root of that Revelation? Is it more or less than to say: "I wish it could; but in truth it cannot be proved." 4. Another ingenious writer advances an hypothesis totally different from this. Mr. Wollaston, in the book which he entitles, "The Religion of Nature Delineated," endeavours to prove, that truth is the essence of virtue, or conformableness to truth. But it seems, Mr. Wollaston goes farther from the Bible than Mr. Hutcheson himself. For Mr. Hutcheson's scheme sets aside only one of the two great commandments, namely, "Thou shalt love the Lord thy God;" whereas Mr. Wollaston sets aside both: For his hypothesis does not place the essence of virtue in either the love of God or of our neighbour.

5. However, both of these authors agree, though in different ways, to put asunder what God has joined. But St. Paul unites them together in teaching us to "speak the truth in love." And undoubtedly, both truth and love were united in him to whom He who knows the hearts of all men gives this amiable character, "Behold an Israelite indeed, in whom is no guile!"

6. But who is it, concerning whom our blessed Lord gives this glorious testimony? Who is this Nathanael, of whom so remarkable an account is given in the latter part of the chapter before us? [John 1] Is it not strange that he is not mentioned again in any part of the New Testament? He is not mentioned again under this name; but probably he had another, whereby he was more commonly called. It was generally believed by the ancients, that he is the same person who is elsewhere termed Bartholomew; one of our Lord's Apostles, and one that, in the enumeration of them, both by St. Matthew and St. Mark, is placed immediately after St. Philip, who first brought him to his Master. It is very probable, that his proper name was Nathanael, - a name common among the Jews; and that his other name, Bartholomew, meaning only the son of Ptolemy, was derived from his father, a custom which was then exceeding common among the Jews, as well as the Heathens.

7. By what little is said of him in the context he appears to have been a man of an excellent spirit; not hasty of belief, and yet open to conviction, and willing to receive the truth, from whencesoever it came. So we read, (John 1:45, ) "Philip findeth Nathanael," (probably by what we term accident,) "and saith unto him, "We have found him, of whom Moses in the Law, and the Prophets, did write, Jesus of Nazareth." "Nathanael saith unto him, Can any good thing come out of Nazareth?" Has Moses spoke, or did the Prophets write, of any prophet to come from thence? "Philip saith unto him, Come and see;" and thou wilt soon be able to judge for thyself. Nathanael took his advice, without staying to confer with flesh and blood. "Jesus saw Nathanael coming, and saith, Behold an Israelite indeed, in whom is no guile!" "Nathanael saith," doubtless with surprise enough, "Whence knowest thou me?" Jesus saith, Before Philip called thee, when thou wast under the fig-tree, I saw thee." "Nathanael answered and said unto him," - so soon was all prejudice gone! - "Rabbi, thou art the Son of God; thou art the King of Israel."

But what is implied in our Lord's character of him? "In whom is no guile." It may include all that is contained in that advice, - Still let thy heart be true to God, Thy words to it, thy actions to them both.

I. 1. We may, First, observe what is implied in having our hearts true to God. Does this imply any less than is included in that gracious command, "My son, give me thy heart?" Then only is our heart true to God, when we give it to him. We give him our heart, in the lowest degree, when we seek our happiness in him; when we do not seek it in gratifying "the desire of the flesh," - in any of the pleasures of sense; nor in gratifying "the desire of the eye," - in any of the pleasures of the imagination, arising from grand, or new, or beautiful objects, whether of nature or art; neither in "the pride of life," - in "the honour that cometh of men," in being beloved, esteemed, and applauded by them; no, nor yet in what some term, with equal impudence and ignorance, the main chance, the "laying up treasures on earth." When we seek happiness in none of these, but in God alone, then we, in some sense give him our heart.

2. But in a more proper sense, we give God our heart, when we not only seek but find happiness in him. This happiness undoubtedly begins, when we begin to know him by the teaching of his own Spirit; when it pleases the Father to reveal his Son in our hearts, so that we can humbly say, "My Lord and my God;" and when the Son is pleased to reveal his Father in us, by "the Spirit of adoption, crying in our hearts, Abba Father," and "bearing his "testimony to our spirits, that we are the children of God." Then it is that "the love of God also is shed abroad in our hearts." And according to the degree of our love, is the degree of our happiness. 3. But it has been questioned, whether it is the design of God, that the happiness which is at first enjoyed by all that know and love him, should continue any longer than, as it were, the day of their espousals. In very many, we must allow, it does not; but in a few months, perhaps weeks, or even days, the joy and peace either vanishes at once, or gradually decays. Now, if God is willing that their happiness should continue, how is this to be accounted for?

4. I believe, very easily: St. Jude's exhortation, "Keep yourselves in the love of God," certainly implies that something is to be done on our part in order to its continuance. And is not this agreeable to that general declaration of our Lord, concerning this and every gift of God? "Unto him that hath shall be given, and he shall have more abundance: But from him that hath not," that is, uses it not, improves it not, "shall be taken away even that which he hath." (Luke 8:18.)

5. Indeed, part of this verse is translated in our version, "That which he seemeth to have." But it is difficult to make sense of this. For if he only seemeth to have this, or any other gift of God, he really hath it not. And if so, it cannot be taken away: For no man can lose what he never had. It is plain, therefore, ho dokei echein, ought to be rendered, what he assuredly hath. And it may be observed, that the word dokeo in various places of the New Testament does not lessen, but strengthens the sense of the word joined with it. Accordingly, whoever improves the grace he has already received, whoever increases in the love of God, will surely retain it. God will continue, yea, will give it more abundantly; Whereas, whoever does not improve this talent, cannot possibly retain it. Notwithstanding all he can do, it will infallibly be taken away from him.

II. 1. Meantime, as the heart of him that is "an Israelite indeed" is true to God, so his words are suitable thereto: And as there is no guile lodged in his heart, so there is none found in his lips. The first thing implied herein, is veracity, - the speaking the truth from his heart, - the putting away all wilful lying, in every kind and degree. A lie, according to a well-known definition of it, is, _falsum testmonium, cum intentione fallendi: "A falsehood, known to be such by the speaker, and uttered with an intention to deceive." But even the speaking a falsehood is not a lie, if it be not spoken with an intent to deceive.

2. Most casuists, particularly those of the Church of Rome, distinguish lies into three sorts: The First sort is malicious lies; the Second, harmless lies; the Third, officious lies: Concerning which they pass a very different judgment. I know not any that are so hardy as even to excuse, much less defend, malicious lies; that is, such as are told with a design to hurt any one: These are condemned by all parties. Men are more divided in their judgment with regard to harmless lies, such as are supposed to do neither good nor harm. The generality of men, even in the Christian world, utter them without any scruple, and openly maintain, that, if they do no harm to anyone else, they do none to the speaker. Whether they do or no, they have certainly no place in the mouth of him that is "an Israelite indeed." He cannot tell lies in jest, am more than in earnest. Nothing but truth is heard from his mouth. He remembers the express command of God to the Ephesian Christians: "Putting away lying, speak every man truth to his neighbour." (Eph. 4:25.)

3. Concerning officious lies, those that are spoken with a design to do good, there have been numerous controversies in the Christian Church. Abundance of writers, and those men of renown, for piety as well as learning, have published whole volumes upon the subject, and, in despite of all opposers, not only maintained them to be innocent, but commended them as meritorious. But what saith the Scripture? One passage is so express that there does not need any other. It occurs in the third chapter of the Epistle to the Romans, where the very words of the Apostle are: (Rom. 3: 7, 8, ) "If the truth of God hath more abounded through my lie unto his glory, why am I yet judged as a sinner?" (Will not that lie be excused from blame, for the good effect of it?) "And not rather, as we are slanderously reported, and as some affirm that we say, Let us do evil, that good may come? Whose damnation is just." Here the Apostle plainly declares, (1.) That the good effect of a lie is no excuse for it. (2.) That it is a mere slander upon Christians to say, "They teach men to do evil that good may come." (3.) That if any, in fact, do this; either teach men to do evil that good may come, or do so themselves; their damnation is just. This is peculiarly applicable to those who tell lies in order to do good thereby. It follows, that officious lies, as well as all others, are an abomination to the God of truth. Therefore, there is no absurdity, however strange it may sound, in that saying of the ancient Father, "I would not tell a wilful lie, to save the souls of the whole world."

4. The second thing which is implied in the character of "an Israelite indeed," is, sincerity. As veracity is opposite to lying, so sincerity is to cunning. But it is not opposite to wisdom, or discretion, which are well consistent with it. "But what is the difference between wisdom and cunning? Are they not almost, if not quite, the same thing?" By no means. The difference between them is exceeding great. Wisdom is the faculty of discerning the best ends, and the fittest means of attaining them. The end of every rational creature is God: the enjoying him in time and in eternity. The best, indeed the only, means of attaining this end, is "the faith that worketh by love." True prudence, in the general sense of the word, is the same thing with wisdom. Discretion is but another name for prudence, - if it be not rather a part of it, as it sometimes is referred to our outward behaviour, - and means, the ordering our words and actions right. On the contrary, cunning (so it is usually termed amongst common men, but policy among the great) is, in plain terms, neither better nor worse than the art of deceiving. If therefore, it be any wisdom at all, it is "the wisdom from beneath;" springing from the bottomless pit, and leading down to the place from whence it came.

5. The two great means which cunning uses in order to deceive, are, simulation and dissimulation. Simulation is the seeming to be what we are not; dissimulation, the seeming not to be what we are; according to the old verse, Quod non est simulo: Dissimuloque quod est. Both the one and the other we commonly term, the "hanging out of false colours." Innumerable are the shapes that simulation puts on in order to deceive. And almost as many are used by dissimulation for the same purpose. But the man of sincerity shuns them both, and always appears exactly what he is. 6. "But suppose we are engaged with artful men, may we not use silence or reserve, especially if they ask insidious questions, without falling under the imputation of cunning?" Undoubtedly we may: Nay, we ought on many occasions either wholly to keep silence, or to speak with more or less reserve, as circumstances may require. To say nothing at all, is, in many cases, consistent with the highest sincerity. And so it is, to speak with reserve, to say only a part, perhaps a small part, of what we know. But were we to pretend it to be the whole, this would be contrary to sincerity.

7. A more difficult question than this is, "May we not speak the truth in order to deceive? like him of old, who broke out into that exclamation applauding his own ingenuity, Hoc ego mihi puto palmarium, ut vera dicendo eos ambos fallam. This I take to be my master-piece, to deceive them both by speaking the truth!" I answer, A Heathen might pique himself upon this; but a Christian could not. For although this is not contrary to veracity, yet it certainly is to sincerity. It is therefore the most excellent way, if we judge it proper to speak at all, to put away both simulation and dissimulation, and to speak the naked truth from our heart. 8. Perhaps this is properly termed, simplicity. It goes a little farther than sincerity itself. It implies not only, First, the speaking no known falsehood; and, Secondly, the not designedly deceiving any one; but, Thirdly, the speaking plainly and artlessly to everyone when we speak at all; the speaking as little children, in a childlike, though not a childish, manner. Does not this utterly exclude the using any compliments? A vile word, the very sound of which I abhor; quite agreeing with our poet: - It never was a good day Since lowly fawning was call'd compliment.

I advise men of sincerity and simplicity never to take that silly word in their mouth; but labour to keep at the utmost distance both from the name and the thing. 9. Not long before that remarkable time, When Statesmen sent a Prelate cross the seas, By long-famed Act of pains and penalties, several Bishops attacked Bishop Atterbury at once, then Bishop of Rochester, and asked, "My Lord, why will you not suffer your servants to deny you, when you do not care to see company? It is not a lie for them to say your lordship is not at home; for it deceives no one: Every one knows it means only, your lordship is busy." He replied, "My Lords, if it is (which I doubt) consistent with sincerity, yet I am sure it is not consistent with that simplicity which becomes a Christian Bishop."

10. But to return. The sincerity and simplicity of him in whom is no guile have likewise an influence on his whole behaviour: They give a colour to his whole outward conversation; which, though it be far remote from everything of clownishness and ill-breeding, of roughness and surliness, yet is plain and artless, and free from all disguise, being the very picture of his heart. The truth and love which continually reign there, produce an open front, and a serene countenance; such as leave no pretence to say, with that arrogant King of Castile, "When God made man, he left one capital defect: He ought to have set a window in his breast;" - for he opens a window in his own breast, by the whole tenor of his words and actions.

11. This then is real, genuine, solid virtue. Not truth alone, nor conformity to truth. This is a property of real virtue, not the essence of it. Not love alone; though this comes nearer the mark: For love, in one sense, "is the fulfilling of the law." No: Truth and love united together, are the essence of virtue or holiness. God indispensably requires "truth in the inward parts," influencing all our words and actions. Yet truth itself, separate from love, is nothing in his sight. But let the humble, gentle, patient love of all mankind, be fixed on its right foundation, namely, the love of God springing from faith, from a full conviction that God hath given his only Son to die for my sins; and then the whole will resolve into that grand conclusion, worthy of all men to be received: "Neither circumcision availeth any thing, nor uncircumcision, but faith that worketh by love."

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

We know, "All Scripture is given by inspiration of God," and is therefore true and right concerning all things. But we know, likewise, that there are some Scriptures which more immediately commend themselves to every man's conscience. In this rank we may place the passage before us; there are scarce any that object to it. On the contrary, the generality of men very readily appeal to it. Nothing is more common than to find even those who deny the authority of the Holy Scriptures, yet affirming, "This is my religion; that which is described in the thirteenth chapter of the Corinthians." Nay, even a Jew, Dr. Nunes, a Spanish physician, then settled at Savannah, in Georgia, used to say with great earnestness, "That Paul of Tarsus was one of the finest writers I have ever read. I wish the thirteenth chapter of his first letter to the Corinthians were wrote in letters of gold. And I wish every Jew were to carry it with him wherever he went." He judged, (and herein he certainly judged right,) that this single chapter contained the whole of true religion. It contains "whatsoever things are just, whatsoever things are pure, whatsoever things are lovely: If there be any virtue, if there be any praise," it is all contained in this.

In order to see this in the clearest light, we may consider, I. What the charity here spoken of is: II. What those things are which are usually put in the place of it. We may then, III. Observe, that neither any of them, nor all of them put together, can supply the want of it. I. 1. We are, First, to consider what this charity is. What is the nature and what are the properties of it?

St. Paul's word is agape, exactly answering to the plain english word love. And accordingly it is so rendered in all the old translations of the Bible. So it stood in William Tyndals Bible, which, I suppose, was the first english translation of the whole Bible. So it was also in the Bible published by the authority of King henry VIII. So it was likewise, in all the editions of the Bible that were successively published in england during the reign of King edward VI., Queen elizabeth, and King James I. Nay, so it is found in the Bibles of King Charles Firsts reign; I believe, to the period of it. The first Bibles I have seen wherein the word was changed, were those printed by Roger Daniel and John Field, printers to the Parliament, in the year 1649. hence it seems probable that the alteration was made during the sitting of the Long Parliament; probably it was then the Latin word charity was put in the place of the English word love. It was in an unhappy hour this alteration was made; the ill effects of it remain to this day; and these may be observed, not only among the poor and illiterate; not only thousands of common men and women no more understand the word charity than they do the original Greek; but the same miserable mistake has diffused itself among men of education and learning. Thousands of these are misled thereby, and imagine that the charity treated of in this chapter refers chiefly, if not wholly, to outward actions, and to mean little more than almsgiving! I have heard many sermons preached upon this chapter, particularly before the University of oxford. And I never heard more than one, wherein the meaning of it was not totally misrepresented. But had the old and proper word love been retained, there would have been no room for misrepresentation.

2. But what kind of love is that whereof the Apostle is speaking throughout the chapter? Many persons of eminent learning and piety apprehend that it is the love of God. But from reading the whole chapter numberless times, and considering it in every light, I am thoroughly persuaded that what St. Paul is here directly speaking of is the love of our neighbour. I believe whoever carefully weighs the whole tenor of his discourse will be fully convinced of this. But it must be allowed to be such a love of our neighbour, as can only spring from the love of God. And whence does this love of God flow? only from that faith which is of the operation of God; which whoever has, has a direct evidence that, God was in Christ, reconciling the world unto himself. When this is particularly applied to his heart, so that he can say with humble boldness, The life which I now live, I live by the faith in the Son of God, who loved me, and gave himself for me; then, and not till then, the love of God is shed abroad in his heart. And this love sweetly constrains him to love every child of man with the love which is here spoken of; not with a love of esteem or of complacence; for this can have no place with regard to those who are (if not his personal enemies, yet) enemies to God and their own souls; but with a love of benevolence, - of tender good-will to all the souls that God has made.

3. But it may be asked, "If there be no true love of our neighbour, but that which springs from the love of God; and if the love of God flows from no other fountain than faith in the Son of God; does it not follow, that the whole heathen world is excluded from all possibility of salvation? Seeing they are cut off from faith; for faith cometh by hearing; and how shall they hear without a preacher?" I answer, St. Pauls words, spoken on another occasion, are applicable to this: "What the law speaketh, it speaketh to them that are under the law." Accordingly, that sentence, "he that believeth not shall be damned," is spoken of them to whom the Gospel is preached. others it does not concern; and we are not required to determine any thing touching their final state. How it will please God, the Judge of all, to deal with them, we may leave to God himself. But this we know, that he is not the God of the Christians only, but the God of the Heathens also; that he is "rich in mercy to all that call upon him," according to the light they have; and that "in every nation, he that feareth God and worketh righteousness is accepted of him."

4. But to return. This is the nature of that love whereof the Apostle is here speaking. But what are the properties of it, - the fruits which are inseparable from it? The Apostle reckons up many of them; but the principal of them are these. First. "Love is not puffed up." As is the measure of love, so is the measure of humility. Nothing humbles the soul so deeply as love: It casts out all "high conceits, engendering pride;" all arrogance and overweaning; makes us little, and poor, and base, and vile in our own eyes. It abases us both before God and man; makes us willing to be the least of all, and the servants of all, and teaches us to say, "A mote in the sun-beam is little, but I am infinitely less in the presence of God."

5. Secondly, "Love is not provoked." our present English translation renders it, "is not easily provoked." But how did the word easily come in? There is not a tittle of it in the text: The words of the Apostle are simply these, ou paraxynetai. Is it not probable, it was inserted by the translators with a design to excuse St. Paul, for fear his practice should appear to contradict his doctrine? For we read, (Acts 15:36, et seq.,) "And some days after, Paul said unto Barnabas, Let us go again and visit our brethren in every city where we have preached the word of the Lord, and see how they do. And Barnabas determined to take with them John, whose surname was Mark. But Paul thought not good to take with them who departed from the work. And the contention was so sharp between them that they departed asunder one from the other: And so Barnabas took Mark, and sailed unto Cyprus; and Paul chose Silas, and departed; being recommended by the brethren unto the grace of God. And he went through Syria and Cilicia, confirming the churches."

6. Would not any one think, on reading these words, that they were both equally sharp? That Paul was just as hot as Barnabas, and as much wanting in love as he? But the text says no such thing; as will be plain, if we consider first the occasion. When St. Paul proposed, that they should "again visit the brethren in every city where they had preached the word," so far they were agreed. "And Barnabas determined to take with them John," because he was his sister's son, without receiving or asking St. Paul's advice. "But Paul thought not good to take him with them who had departed from them from Pamphylia," - whether through sloth or cowardice, - "went not with them to the work." And undoubtedly he thought right; he had reason on his side. The following words are, egento oun paroxysmos, literally, "and there was a fit of anger." It does not say, in St. Paul: Probably it was in Barnabas alone; who thus supplied the want of reason with passion; "so that they parted asunder." And Barnabas, resolved to have his own way, did as his nephew had done before, "departed from the work," - "took Mark with him, and sailed to Cyprus." But Paul went on his work, "being recommended by the brethren to the grace of God;" which Barnabas seems not to have stayed for. "And he went through Syria and Cilicia, confirming the Churches." From the whole account, it does not appear that St. Paul was in any fault; that he either felt any temper, or spoke any word, contrary to the law of love. Therefore, not being in any fault, he does not need any excuse.

7. Certainly he who is full of love is "gentle towards all men." He "in meekness instructs those that oppose themselves;" that oppose what he loves most, even the truth of God, or that holiness without which no man shall see the Lord: Not knowing but "God, peradventure, may bring them to the knowledge of the truth." However provoked, he does "not return evil for evil, or railing for railing." Yea, he "blesses those that curse him, and does good to them that despitefully use him and persecute him." He "is not overcome of evil, but" always "overcomes evil with good.

8. Thirdly. "Love is longsuffering." It endures not a few affronts, reproaches, injuries; but all things, which God is pleased to permit either men or devils to inflict. It arms the soul with inviolable patience; not harsh stoical patience, but yielding as the air, which, making no resistance to the stroke, receives no harm thereby. The lover of mankind remembers Him who suffered for us, "leaving us an example that we might tread in his steps." Accordingly, "if his enemy hunger, he feeds him; if he thirst, he gives him drink:" And by so doing, he "heaps coals of fire," of melting love, upon his head. "And many waters cannot quench this love; neither can the floods" of ingratitude "drown it." II. 1. We are, Secondly, to inquire, what those things are, which, it is commonly supposed, will supply the place of love. And the first of these is eloquence; a faculty of talking well, particularly on religious subjects. Men are generally inclined to think well of one that talks well. If he speaks properly and fluently of God, and the things of God, who can doubt of his being in God's favour? And it is very natural for him to think well of himself; to have as favourable an opinion of himself as others have.

2. But men of reflection are not satisfied with this: They are not content with a flood of words; they prefer thinking before talking, and judge, one that knows much is far preferable to one that talks much. And it is certain, knowledge is an excellent gift of God; particularly knowledge of the Holy Scriptures, in which are contained all the depths of divine knowledge and wisdom. Hence it is generally thought that a man of much knowledge, knowledge of Scripture in particular, must not only be in the favour of God, but likewise enjoy a high degree of it. 3. But men of deeper reflection are apt to say, "I lay no stress upon any other knowledge, but the knowledge of God by faith. Faith is the only knowledge, which, in the sight of God, is of great price. We are saved by faith;' by faith alone: This is the one thing needful. He that believeth, and he alone, shall be saved everlastingly." There is much truth in this: It is unquestionably true, that "we are saved by faith:" Consequently, that "he that believeth shall be saved, and he that believeth not shall be damned."

4. But some men will say, with the Apostle James, "Show me thy faith without thy works;" (if thou canst, but indeed it is impossible;) "and I will show thee my faith by my works." And many are induced to think that good works, works of piety and mercy, are of far more consequence than faith itself, and will supply the want of every other qualification for heaven. Indeed this seems to be the general sentiment, not only of the members of the Church of Rome, but of Protestants also; not of the giddy and thoughtless, but the serious members of our own Church. 5. And this cannot be denied, our Lord himself hath said, "Ye shall know them by their fruits:" By their works ye know them that believe, and them that believe not. But yet it may be doubted, whether there is not a surer proof of the sincerity of our faith than even our works, that is, our willingly suffering for righteousness' sake: Especially if, after suffering reproach, and pain, and loss of friends and substance, a man gives up life itself; yea, by a shameful and painful death, by giving his body to be burned, rather than he would give up faith and a good conscience by neglecting his known duty.

6. It is proper to observe here, First, what a beautiful gradation there is, each step rising above the other, in the enumeration of those several things which some or other of those that are called Christians, and are usually accounted so, really believe will supply the absence of love. St. Paul begins at the lowest point, talking well, and advances step by step; every one rising higher than the preceding, till he comes to the highest of all. A step above eloquence is knowledge: Faith is a step above this. Good works are a step above that faith; and even above this, is suffering for righteousness' sake. Nothing is higher than this, but Christian love; the love of our neighbour, flowing from the love of God.

7. It may be proper to observe, Secondly, that whatever passes for religion in any part of the Christian world, (whether it be a part of religion, or no part at all, but either folly, superstition, or wickedness,) may with very little difficulty be reduced to one or other of these heads. Every thing which is supposed to be religion, either by Protestants or Romanists, and is not, is contained under one or another of these five particulars. Make trial as often as you please, with anything that is called religion, but improperly so called, and you will find the rule to hold without any exception. III. 1. I am now, in the Third place, to demonstrate, to all who have ears to hear, who do not harden themselves against conviction, that neither any one of these five qualifications, nor all of them together, will avail anything before God, without the love above described.

In order to do this in the clearest manner, we may consider them one by one. And, First, "though I speak with the tongues of men and of angels;" - with an eloquence such as never was found in men, concerning the nature, attributes, and works of God, whether of creation or providence; though I were not herein a whit behind the chief of the apostles; preaching like St. Peter, and praying like St. John; - yet unless humble, gentle, patient love, be the ruling temper of my soul, I am no better, in the judgment of God, "than sounding brass, or a rumbling cymbal." The highest eloquence, therefore, either in private conversation, or in public ministrations, - the brightest talents either for preaching or prayer, - if they were not joined with humble, meek, and patient resignation, might sink me the deeper into hell, but will not bring me one step nearer heaven.

2. A plain instance may illustrate this. I knew a young man between fifty and sixty years ago, who, during the course of several years, never endeavoured to convince any one of a religious truth, but he was convinced; and he never endeavoured to persuade any one to engage in a religious practice, but he was persuaded: What then? All that power of convincing speech, all that force of persuasion, if it was not joined with meekness and lowliness, with resignation and patient love, would no more qualify him for the fruition of God, than a clear voice, or a fine complexion. Nay, it would rather procure him a hotter place in everlasting burnings! 3. Secondly. "Though I have the gift of prophecy," - of foretelling those future events which no creature can foresee; and "though I understand all" the "mysteries" of nature, of providence, and the word of God; and "have all knowledge" of things, divine or human, that any mortal ever attained to; though I can explain the most mysterious passages of Daniel, of Ezekiel, and the Revelation; - yet if I have not humility, gentleness, and resignation, "I am nothing" in the sight of God.

A little before the conclusion of the late war in Flanders, one who came from thence gave us a very strange relation. I knew not what judgment to form of this, but waited till John Haime should come over, of whose veracity I could no more doubt than of his understanding. The account he gave was this: "Jonathan Pyrah was a member of our Society in Flanders. I knew him some years, and knew him to be a man of unblamable character. One day he was summoned to appear before the Board of General Officers. One of them said, What is this which we hear of you? We hear you are turned prophet, and that you foretel the downfal of the bloody house of Bourbon, and the haughty house of Austria. We should be glad if you were a real prophet, and if your prophecies came true. But what sign do you give, to convince us you are so, and that your predictions will come to pass?' He readily answered, Gentlemen, I give you a sign: To-morrow, at twelve o'clock, you shall have such a storm of thunder and lightning as you never had before since you came into Flanders. I give you a second sign: As little as any of you expect any such thing, as little appearance of it as there is now, you shall have a general engagement with the French within three days. I give you a third sign:

I shall be ordered to advance in the first line. If I am a false prophet, I shall be shot dead at the first discharge; but if I am a true prophet, I shall only receive a musket-ball in the calf of my left leg.' At twelve the next day there was such thunder and lightning as they never had before in Flanders. On the third day, contrary to all expectation, was the general battle of Fontenoy. He was ordered to advance in the first line; and, at the very first discharge, he did receive a musket-ball in the calf of his left leg."

4. And yet all this profited him nothing, either for temporal or eternal happiness. When the war was over, he returned to England; but the story was got before him: In consequence of which he was sent for by the Countess of St - s, and several other persons of quality, who were desirous to receive so surprising an account from his own mouth. He could not bear so much honour. It quite turned his brain. In a little time he ran stark mad. And so he continues to this day, living still, as I apprehend, on Wibsey Moorside, within a few miles of Leeds. [At the time of writing this sermon. He is since dead.]

5. And what would it profit a man to "have all knowledge," even that which is infinitely preferable to all other, - the knowledge of the Holy Scripture? I knew a young man about twenty years ago, who was so thoroughly acquainted with the Bible, that if he was questioned concerning any Hebrew word in the Old, or any Greek word in the New Testament, he would tell, after a little pause, not only how often the one or the other occurred in the Bible, but also what it meant in every place. His name was Thomas Walsh. [His Journal, written by himself, is extant.] Such a master of Biblic knowledge I never saw before, and never expect to see again. Yet if, with all his knowledge, he had been void of love; if he had been proud, passionate, or impatient; he and all his knowledge would have perished together, as sure as ever he was born.

6. "And though I have all faith, so that I could remove mountains." - The faith which is able to do this cannot be the fruit of vain imagination, a mere madman's dream, a system of opinions; but must be a real work of God: Otherwise it could not have such an effect. Yet if this faith does not work by love, if it does not produce universal holiness, if it does not bring forth lowliness, meekness, and resignation, it will profit me nothing. This is as certain a truth as any that is delivered in the whole oracles of God. All faith that is, that ever was, or ever can be, separate from tender benevolence to every child of man, friend or foe, Christian, Jew, Heretic, or Pagan, - separate from gentleness to all men; separate from resignation in all events, and contentedness in all conditions, - is not the faith of a Christian, and will stand us in no stead before the face of God.

7. Hear ye this, all you that are called Methodists! You, of all men living, are most concerned herein. You constantly speak of salvation by faith: And you are in the right for so doing. You maintain, (one and all,) that a man is justified by faith, without the works of the law. And you cannot do otherwise, without giving up the Bible, and betraying your own souls. You insist upon it, that we are saved by faith: And, undoubtedly, so we are. But consider, meantime, that let us have ever so much faith, and be our faith ever so strong, it will never save us from hell, unless it now save us from all unholy tempers, from pride, passion, impatience; from all arrogance of spirit, all haughtiness and overbearing; from wrath, anger, bitterness; from discontent, murmuring, fretfulness, peevishness. We are of all men most inexcusable, if, having been so frequently guarded against that strong delusion, we still, while we indulge any of these tempers, bless ourselves, and dream we are in the way to heaven!

8. Fourthly. "Although I give all my goods to the poor;" - though I divide all my real and all my personal estate into small portions, (so the original word properly signifies,) and diligently bestow it on those who, I have reason to believe, are the most proper objects; - yet if I am proud, passionate, or discontented; if I give way to any of these tempers; whatever good I may do to others, I do none to my own soul. O how pitiable a case is this! Who would not grieve that these beneficent men should lose all their labour! It is true, many of them have a reward in this world, if not before, yet after their death. They have costly and pompous funerals. They have marble monuments of the most exquisite workmanship. They have epitaphs wrote in the most elegant strain, which extol their virtues to the skies. Perhaps they have yearly orations spoken over them, to transmit their memory to all generations. So have many founders of religious houses, of colleges, alms-houses, and most charitable institutions. And it is an allowed rule, that none can exceed in the praise of the founder of his house, college, or hospital. But still what a poor reward is this! Will it add to their comfort or to their misery, suppose (which must be the case if they did not die in faith) that they are in the hands of the devil and his angels? What insults, what cutting reproaches, would these occasion, from their infernal companions! O that they were wise! that all those who are zealous of good works would put them in their proper place; would not imagine they can supply the want of holy tempers, but take care that they may spring from them!

9. How exceeding strange must this sound in the ears of most of those who are, by the courtesy of England, called Christians! But stranger still is that assertion of the Apostle, which comes in the last place: "Although I give my body to be burned, and have not love, it profiteth me nothing." Although rather than deny the faith, rather than commit a known sin, or omit a known duty, I voluntarily submit to a cruel death; "deliver up my body to be burned;" yet if I am under the power of pride, or anger, or fretfulness, - "it profiteth me nothing."

10. Perhaps this may be illustrated by an example. We have a remarkable account in the tracts of Dr. Geddes - a Civilian, who was Envoy from Queen Anne to the Court of Portugal, in the latter end of her reign. He was present at one of those _Autos de Fes, "Acts of Faith," wherein the Roman Inquisitors burned heretics alive. One of the persons who was then brought out for execution, having been confined in the dungeons of the Inquisition, had not seen the sun for many years. It proved a bright sunshiny day. Looking up, he cried out in surprise, "O how can anyone who sees that glorious luminary, worship any but the God that made it!" A friar standing by, ordered them to run an iron gag through his lips, that he might speak no more. Now, what did that poor man feel within when this order was executed? If he said in his heart, though he could not utter it with his lips, "Father, forgive them, for they know not what they do," undoubtedly the angels of God were ready to carry his soul into Abraham's bosom. But if, instead of this, he cherished the resentment in his heart which he could not express with his tongue, although his body was consumed by the flames, I will not say his soul went to paradise.

11. The sum of all that has been observed is this: Whatever I speak, whatever I know, whatever I believe, whatever I do, whatever I suffer; if I have not the faith that worketh by love, that produces love to God and all mankind, I am not in the narrow way which leadeth to life, but in the broad road that leadeth to destruction. In other words: Whatever eloquence I have; whatever natural or supernatural knowledge; whatever faith I have received from God; whatever works I do, whether of piety or mercy; whatever sufferings I undergo for conscience' sake, even though I resist unto blood: All these things put together, however applauded of men, will avail nothing before God, unless I am meek and lowly in heart, and can say in all things, "Not as I will, but as thou wilt!" 12. We conclude from the whole, (and it can never be too much inculcated, because all the world votes on the other side,) that true religion, in the very essence of it, is nothing short of holy tempers. Consequently all other religion, whatever name it bears, whether Pagan, Mahometan, Jewish, or Christian; and whether Popish or Protestant, Lutheran or Reformed; without these, is lighter than vanity itself.

13. Let every man, therefore, that has a soul to be saved see that he secure this one point. With all his eloquence, his knowledge, his faith, works, and sufferings, let him hold fast this "one thing needful." He that through the power of faith endureth to the end in humble, gentle, patient love; he, and he alone, shall, through the merits of Christ, "inherit the kingdom prepared from the foundation of the world."

On Zeal "It is good to be always zealously affected in a good thing." Gal. 4:18.

1. There are few subjects in the whole compass of religion, that are of greater importance than this. For without zeal it is impossible, either to make any considerable progress in religion ourselves, or to do any considerable service to our neighbour, whether in temporal or spiritual things. And yet nothing has done more disservice to religion, or more mischief to mankind, than a sort of zeal which has for several ages prevailed, both in Pagan, Mahometan, and Christian nations. Insomuch that it may truly be said, pride, covetousness, ambition, revenge, have in all parts of the world slain their thousands; but zeal its ten thousands. Terrible instances of this have occurred in ancient times, in the most civilized heathen nations. To this chiefly were owing the inhuman persecutions of the primitive Christians; and, in later ages, the no less inhuman persecutions of the Protestants by the Church of Rome. It was zeal that kindled fires in our nation during the reign of bloody Queen Mary. It was zeal that soon after made so many provinces of France a field of blood. It was zeal that murdered so many thousand unresisting Protestants, in the never-to-be-forgotten massacre of Paris. It was zeal that occasioned the still more horrid massacre in Ireland - the like whereof, both with regard to the number of the murdered, and the shocking circumstances wherewith many of those murders were perpetrated, I verily believe never occurred before since the world began. As to the other parts of Europe, an eminent German writer has taken immense pains to search both the records in various places and the most authentic histories, in order to gain some competent knowledge of the blood which has been shed since the Reformation, and computes that, partly by private persecution, partly by religious wars, in the course of forty years, reckoning from the year 1520, above forty millions of persons have been destroyed!

2. But is it not possible to distinguish right zeal from wrong? Undoubtedly it is possible. But it is difficult; such is the deceitfulness of the human heart; so skilfully do the passions justify themselves. And there are exceeding few treatises on the subject; at least, in the English language. To this day I have seen or heard of only one sermon; and that was wrote above a hundred years ago, by Dr. Sprat, then Bishop of Rochester; so that it is now exceeding scarce.

3. I would gladly cast in my mite, by God's assistance toward the clearing up this important question, in order to enable well-meaning men, who are desirous of pleasing God, to distinguish true Christian zeal from its various counterfeits. And this is more necessary at this time than it has been for many years. Sixty years ago there seemed to be scarce any such thing as religious zeal left in the nation. People in general were wonderfully cool and undisturbed about that trifle, religion. But since then, it is easy to observe, there has been a very considerable alteration. Many thousands, almost in every part of the nation, have felt a real desire to save their souls. And I am persuaded there is at this day more religious zeal in England, than there has been for a century past. 4. But has this zeal been of the right or the wrong kind? Probably both the one and the other. Let us see if we cannot separate these, that we may avoid the latter, and cleave to the former. In order to this. I would first inquire, I. What is the nature of true Christian zeal? II. What are the properties of it? And, III. Draw some practical inferences.

I. And, First, What is the nature of zeal in general, and of true Christian zeal in particular? 1. The original word, in its primary signification, means heat; such as the heat of boiling water. When it is figuratively applied to the mind, it means any warm emotion or affection. Sometimes it is taken for envy. So we render it, Acts 5:17, where we read, "The High Priest, and all that were with him, were filled with envy," - eplEsthEsan zElou_, although it might as well be rendered, were filled with zeal. Sometimes, it is taken for anger and indignation; sometimes, for vehement desire. And when any of our passions are strongly moved on a religious account, whether for any thing good, or against any thing which we conceive to be evil, this we term religious zeal.

2. But it is not all that is called religious zeal which is worthy of that name. It is not properly religious or Christian zeal, if it be not joined with charity. A fine writer (Bishop Sprat) carries the matter farther still. "It has been affirmed," says that great man, "no zeal is right, which is not charitable, but is mostly so. Charity, or love, is not only one ingredient, but the chief ingredient in its composition." May we not go further still? May we not say, that true zeal is not mostly charitable, but wholly so? that is, if we take charity, in St. Paul's sense, for love; the love of God and our neighbour. For it is a certain truth, (although little understood in the world,) that Christian zeal is all love. It is nothing else. The love of God and man fills up its whole nature. 3. Yet it is not every degree of that love to which this appellation is given. There may be some love, a small degree of it, where there is no zeal. But it is, properly, love in a higher degree. It is fervent love. True Christian zeal is no other than the flame of love. This is the nature, the inmost essence, of it.

II. 1. From hence it follows, that the properties of love are the properties of zeal also. Now, one of the chief properties of love is humility: "Love is not puffed up." Accordingly, this is a property of true zeal: humility is inseparable from it. As is the degree of zeal, such is the degree of humility: they must rise and fall together. The same love which fills a man with zeal for God, makes him little, and poor, and vile in his own eyes. 2. Another of the properties of love is meekness: consequently, it is one of the properties of zeal. It teaches us to be meek, as well as lowly; to be equally superior to anger or pride. Like as the wax melteth at the fire, so before this sacred flame all turbulent passions melt away, and leave the soul unruffled and serene.

3. Yet another property of love, and consequently of zeal, is unwearied patience: for "love endureth all things." It arms the soul with entire resignation to all the disposals of divine Providence, and teaches us to say, in every occurrence, "It is the Lord; let him do what seemeth him good." It enables us, in whatever state, therewith to be content; to repine at nothing, to murmur at nothing, "but in every thing to give thanks." 4. There is a Fourth property of Christian zeal, which deserves to be more particularly considered. This we learn from the very words of the Apostle, "It is good to be jealously affected always" (not to have transient touches of veal, but a steady, rooted disposition) "in a good thing: "in that which is good: for the proper object of zeal is, good in general; that is, everything that is good, really such, in the sight of God. 5. But what is good in the sight of God? What is that religion, wherewith God is always well pleased? How do the parts of this rise one above another? and what is the comparative value of them?

This is a point exceeding little considered, and therefore little understood. Positive divinity, many have some knowledge of. But few know anything of comparative divinity. I never saw but one tract upon this head; a sketch of which it may be of use to subjoin.

In a Christian believer love sits upon the throne which is erected in the inmost soul; namely, love of God and man, which fills the whole heart, and reigns without a rival. In a circle near the throne are all holy tempers; - longsuffering, gentleness, meekness, fidelity, temperance; and if any other were comprised in "the mind which was in Christ Jesus." In an exterior circle are all the works of mercy, whether to the souls or bodies of men. By these we exercise all holy tempers- by these we continually improve them, so that all these are real means of grace, although this is not commonly adverted to. Next to these are those that are usually termed works of piety - reading and hearing the word, public, family, private prayer, receiving the Lord's supper, fasting or abstinence. Lastly, that his followers may the more effectually provoke one another to love, holy tempers, and good works, our blessed Lord has united them together in one body, the church, dispersed all over the earth- a little emblem of which, of the church universal, we have in every particular Christian congregation.

6. This is that religion which our Lord has established upon earth, ever since the descent of the Holy Ghost on the day of Pentecost. This is the entire, connected system of Christianity: and thus the several parts of it rise one above another, from that lowest point, the assembling ourselves together, to the highest, - love enthroned in the heart. And hence it is easy to learn the comparative value of every branch of religion. Hence also we learn a Fifth property of true zeal. That as it is always exercised en kaloi, in that which is good, so it is always proportioned to that good, to the degree of goodness that is in its object. 7. For example. Every Christian ought, undoubtedly, to be zealous for the church, bearing a strong affection to it, and earnestly desiring its prosperity and increase. He ought to be thus zealous, as for the church universal, praying for it continually, so especially for that particular church or Christian society whereof he himself is a member. For this he ought to wrestle with God in prayer; meantime using every means in his power to enlarge its borders, and to strengthen his brethren, that they may adorn the doctrine of God our Saviour.

8. But he should be more zealous for the ordinances of Christ than for the church itself; for prayer in public and private; for the Lord's supper, for reading, hearing, and meditating on his word; and for the much-neglected duty of fasting. These he should earnestly recommend; first, by his example; and then by advice, by argument, persuasion, and exhortation, as often as occasion offers. 9. Thus should he show his zeal for works of piety; but much more for works of mercy; seeing "God will have mercy and not sacrifice," that is, rather than sacrifice. Whenever, therefore, one interferes with the other, works of mercy are to be preferred. Even reading, hearing, prayer are to be omitted, or to be postponed, "at charity's almighty call;" when we are called to relieve the distress of our neighbour, whether in body or soul.

10. But as zealous as we are for all good works, we should still be more zealous for holy tempers; for planting and promoting, both in our own souls, and in all we have any intercourse with, lowliness of mind, meekness. gentleness, longsuffering, contentedness, resignation unto the will of God, deadness to the world and the things of the world, as the only means of being truly alive to God. For these proofs and fruits of living faith we cannot be too zealous. We should "talk of them as we sit in our house," and "when we walk by the way," and "when we lie down," and "when we rise up." We should make them continual matter of prayer; as being far more excellent than any outward works whatever: seeing those will fail when the body drops off; but these will accompany us into eternity.

11. But our choicest zeal should be reserved for love itself, - the end of the commandment, the fulfilling of the law. The church, the ordinances, outward works of every kind, yea, all other holy tempers, are inferior to this, and rise in value only as they approach nearer and nearer to it. Here then is the great object of Christian zeal. Let every true believer in Christ apply, with all fervency of spirit, to the God and Father of our Lord Jesus Christ, that his heart may be more and more enlarged in love to God and to all mankind. This one thing let him do: let him "press on to this prize of our high calling of God in Christ Jesus." III. It remains only to draw some practical inferences from the preceding observations.

1. And, First, if zeal, true Christian zeal, be nothing but the flame of love, then hatred, in every kind and degree, then every sort of bitterness toward them that oppose us, is so far from deserving the name of zeal, that it is directly opposite to it. If zeal be only fervent love, then it stands at the utmost distance from prejudice, jealousy, evil surmising; seeing "love thinketh no evil." Then bigotry of every sort, and, above all, the spirit of persecution, are totally inconsistent with it. Let not, therefore, any of these unholy tempers screen themselves under that sacred name. As all these are the works of the devil, let them appear in their own shape, and no longer under that specious disguise deceive the unwary children of God.

2. Secondly. If lowliness be a property of zeal, then pride is inconsistent with it. It is true, some degree of pride may remain after the love of God is shed abroad in the heart; as this is one of the last evils that is rooted out, when God creates all things new; but it cannot reign, nor retain any considerable power, where fervent love is found. Yea, were we to give way to it but a little, it would damp that holy fervour, and, if we did not immediately fly back to Christ. would utterly quench the Spirit.

3. Thirdly. If meekness be an inseparable property of zeal, what shall we say of those who call their auger by that name? Why, that they mistake the truth totally; that they, in the fullest sense, put darkness for light, and light for darkness. We cannot be too watchful against this delusion, because it spreads over the whole Christian world. Almost in all places, zeal and anger pass for equivalent terms; and exceeding few persons are convinced, that there is any difference between them. How commonly do we hear it said, "See how zealous the man is!" Nay, he cannot be zealous; that is impossible, for he is in a passion; and passion is as inconsistent with zeal, as light with darkness, or heaven with hell!

It were well that this point were thoroughly understood. Let us consider it a little farther. We frequently observe one that bears the character of a religious man vehemently angry at his neighbour. Perhaps he calls his brother Raca, or Thou fool. He brings a railing accusation against him. You mildly admonish him of his warmth. He answers, "It is my zeal!' No: it is your sin, and, unless you repent of it, will sink you lower than the grave. There is much such zeal as this in the bottomless pit. Thence all zeal of this kind comes; and thither it will go, and you with it, unless you are saved from it before you go hence!

4. Fourthly. If patience, contentedness, and resignation are the properties of zeal, then murmuring, fretfulness, discontent, impatience are wholly inconsistent with it. And yet how ignorant are mankind of this! How often do we see men fretting at the ungodly, or telling you they are out of patience with such or such things, and terming all this their zeal! O spare no pains to undeceive them! If it be possible, show them what zeal is; and convince them that all murmuring, or fretting at sin, is a species of sin, and has no resemblance of, or connexion with, the true zeal of the Gospel. 5. Fifthly. If the object of zeal be that which is good, then fervour for any evil thing is not Christian zeal. I instance in idolatry, worshipping of angels, saints, images, the cross. Although, therefore, a man were so earnestly attached to any kind of idolatrous worship, that he would even "give his body to be burned," rather than refrain from it, call this bigotry or superstition, if you please, but call it not zeal; that is quite another thing.

From the same premises it follows, that fervour for indifferent things is not Christian zeal. But how exceedingly common is this mistake too! Indeed one would think that men of understanding could not be capable of such weakness. But, alas! the history of all ages proves the contrary. Who were men of stronger understandings than Bishop Ridley and Bishop Hooper? And how warmly did these, and other great men of that age, dispute about the sacerdotal vestments! How eager was the contention for almost a hundred years, for and against wearing a surplice! O shame to man! I would as soon have disputed about a straw or a barley-corn. And this, indeed, shall be called zeal! And why was it not rather called wisdom or holiness?

6. It follows also, from the same premises, that fervour for opinions is not Christian zeal. But how few are sensible of this! And how innumerable are the mischiefs which even this species of false zeal has occasioned in the Christian world! How many thousand lives have been cast away by those who were zealous for the Romish opinions! How many of the excellent ones of the earth have been cut off by zealots, for the senseless opinion of transubstantiation! But does not every unprejudiced person see, that this zeal is earthly, sensual, devilish;" and that it stands at the utmost contrariety to that zeal which is here recommended by the Apostle? What an excess of charity is it then which our great poet expresses, in his "Poem on the Last Day," where he talks of meeting in heaven - Those who by mutual wounds expired, By zeal for their distinct persuasions fired! Zeal indeed! What manner of zeal was this, which led them to cut one another's throats? Those who were fired with this spirit, and died therein, will undoubtedly have their portion, not in heaven, (only love is there,) but in the "fire that never shall be quenched."

7. Lastly. If true zeal be always proportioned to the degree of goodness which is in its object, then should it rise higher and higher according to the scale mentioned above; according to the comparative value of the several parts of religion. For instance, all that truly fear God should be zealous for the Church; both for the catholic or universal church, and for that part of it whereof they are members. This is not the appointment of men, but of God. He saw it was "not good for men to be alone," even in this sense. but that the whole body of his children should be "knit together, and strengthened, by that which every joint supplieth." At the same time they should be more zealous for the ordinances of God; for public and private prayer, for hearing and reading the word of God, and for fasting and the Lord's supper. But they should be more zealous for works of mercy, than even for works of piety. Yet ought they to be more zealous still for all holy tempers, lowliness, meekness, resignation: but most zealous of all, for that which is the sum and the perfection of religion, the love of God and man.

8. It remains only to make a close and honest application of these things to our own souls. We all know the general truth, that "it is good to be always zealously affected in a good thing." Let us now, every one of us, apply it to his own soul in particular.

9. Those, indeed, who are still dead in trespasses and sins have neither part nor lot in this matter; nor those that live in any open sin, such as drunkenness, Sabbath-breaking, or profane swearing. These have nothing to do with zeal; they have no business at all even to take the word in their mouth. It is utter folly and impertinence for any to talk of zeal for God, while he is doing the works of the devil. But if you have renounced the devil and all his works, and have settled it in your heart, I will "worship the Lord my God, and him only will I serve," then beware of being neither cold nor hot; then be zealous for God. You may begin at the lowest step. Be zealous for the Church, more especially for that particular branch thereof wherein your lot is cast. Study the welfare of this, and carefully observe all the rules of it, for conscience' sake. But, in the mean time, take heed that you do not neglect any of the ordinances of God; for the sake of which, in a great measure, the church itself was constituted: so that it would be highly absurd to talk of zeal for the church, if you were not more zealous for them. But are you more zealous for works of mercy, than even for works of piety? Do you follow the example of your Lord, and prefer mercy even before sacrifice?

Do you use all diligence in feeding the hungry, clothing the naked, visiting them that are sick and in prison? And, above all, do you use every means in your power to save souls from death? If, as you have time, "you do good unto all men," though "especially to them that are of the household of faith," your zeal for the church is pleasing to God: but if not, if you are not "careful to maintain good works," what have you to do with the church? If you have not "compassion on your fellow-servants," neither will your Lord have pity on you. "Bring no more vain oblations." All your service is "an abomination to the Lord."

10. Are you better instructed than to put asunder what God has joined? than to separate works of piety from works of mercy? Are you uniformly zealous of both? So far you walk acceptably to God; that is, if you continually bear in mind, that God "searcheth the heart and reins;" that "he is a Spirit, and they that worship him must worship him in spirit and in truth;" that, consequently, no outward works are acceptable to him, unless they spring from holy tempers, without which no man can have a place in the kingdom of Christ and God. 11. But of all holy tempers, and above all others, see that you be most zealous for love. Count all things loss in comparison of this, - the love of God and all mankind. It is most sure, that if you give all your goods to feed the poor, yea, and your body to be burned, and have not humble, gentle, patient love, it profiteth you nothing. O let this be deep engraved upon your heart: "All is nothing without love!"

12. Take then the whole of religion together, just as God has revealed it in his word; and be uniformly zealous for every part of it, according to its degree of excellence. Grounding all your zeal on the one foundation, "Jesus Christ and him crucified;" holding fast this one principle, "The life I now live, I live by faith in the Son of God, who loved ME, and gave himself for ME;" proportion your zeal to the value of its object. Be calmly zealous, therefore, first, for the Church; "the whole state of Christ's Church militant here on earth:" and in particular for that branch thereof with which you are more immediately connected. Be more zealous for all those ordinances which our blessed Lord hath appointed, to continue therein to the end of the world. Be more zealous for those works of mercy, those "sacrifices wherewith God is well pleased," those marks whereby the Shepherd of Israel will know his sheep at the last day. Be more zealous still for holy tempers, for long-suffering, gentleness, meekness, lowliness, and resignation; but be most zealous of all for love, the queen of all graces, the highest perfection in earth or heaven, the very image of the invisible God, as in men below, so in angels above. For "God is love; and he that dwelleth in love, dwelleth in God, and God in him."

On Redeeming the Time "Redeeming the time." Eph. 5:16. 1. "See that ye walk circumspectly," says the Apostle in the preceding verse, "not as fools, but as wise men, redeeming the time;" saving all the time you can for the best purposes; buying up every fleeting moment out of the hands of sin and Satan, out of the hands of sloth, ease, pleasure, worldly business; the more diligently, because the present "are evil days," days of the grossest ignorance, immorality, and profaneness. 2. This seems to be the general meaning of the words. But I purpose, at present, to consider only one particular way of redeeming the time," namely, from sleep. 3. This appears to have been exceeding little considered, even by pious men. Many that have been eminently conscientious in other respects, have not been so in this. They seemed to think it an indifferent thing, whether they slept more or less; and never saw it in the true point of view, as an important branch of Christian temperance. That we may have a more just conception hereof, I will endeavour to show, I. What it is to "redeem the time" from sleep. II. The evil of not redeeming it. And III. The most effectual manner of doing it.

I. 1. And, First, What is it to "redeem the time" from sleep? It is, in general, to take that measure of sleep every night which nature requires, and no more; that measure which is the most conducive to the health and vigour both of the body and mind. 2. But it is objected, "One measure will not suit all men; - some require considerably more than others. Neither will the same measure suffice even the same persons at one time as at another. When a person is sick, or, if not actually so, yet weakened by preceding sickness, he certainly wants more of this natural restorative, than he did when in perfect health. And so he will when his strength and spirits are exhausted by hard or long-continued labour."

3. All this is unquestionably true, and confirmed by a thousand experiments. Whoever, therefore, they are that have attempted to fix one measure of sleep for all persons did not understand the nature of the human body, so widely different in different persons; as neither did they who imagined that the same measure would suit even the same person at all times. One would wonder, therefore, that so great a man as Bishop Taylor should have formed this strange imagination; much more, that the measure which he has assigned for the general standard should be only three hours in four-and- twenty. That good and sensible man, Mr. Baxter, was not much nearer the truth; who supposes four hours in four and twenty will suffice for any man. I knew an extremely sensible man, who was absolutely persuaded that no one living needed to sleep above five hours in twenty-four. But when he made the experiment himself, he quickly relinquished the opinion. And I am fully convinced, by an observation continued for more than fifty years, that whatever may be done by extraordinary persons, or in some extraordinary cases (wherein persons have subsisted with very little sleep for some weeks, or even months,) a human body can scarce continue in health and vigour, without at least, six hours' sleep in four-and-twenty. Sure I am, I never met with such an instance: I never found either man or woman that retained vigorous health for one year, with a less quantity of sleep than this.

4. And I have long observed, that women, in general, want a little more sleep than men; perhaps, because they are, in common of a weaker, as well as a moister, habit of body. If, therefore, one might venture to name one standard, (though liable to many exceptions and occasional alterations,) I am inclined to think this would come near to the mark: Healthy men, in general, need a little above six hours' sleep, healthy women, a little above seven, in four-and-twenty. I myself want six hours and a half, and I cannot well subsist with less.

5. If anyone desires to know exactly what quantity of sleep his own constitution requires, he may very easily make the experiment which I made about sixty years ago: I then waked every night about twelve or one, and lay awake for some time. I readily concluded that this arose from my lying longer in bed than nature required. To be satisfied, I procured an alarum, which waked me the next morning at seven; (near an hour earlier than I rose the day before,) yet I lay awake again at night. The second morning I rose at six; but, notwithstanding this, I lay awake the second night. The third morning I rose at five; but, nevertheless, I lay awake the third night. The fourth morning I rose at four; (as, by the grace of God, I have done ever since;) and I lay awake no more. And I do not now lie awake (taking the year round) a quarter of an hour together in a month. By the same experiment, rising earlier and earlier every morning, may anyone find how much sleep he really wants.

II. 1. "But why should anyone be at so much pains? What need is there of being so scrupulous? Why should we make ourselves so particular? What harm is there in doing as our neighbours do? - suppose in lying from ten till six or seven in summer, and till eight or nine in winter?" 2. If you would consider this question fairly, you will need a good deal of candour and impartiality; as what I am about to say will probably be quite new; different from anything you ever heard in your life; different from the judgment, at least from the example, of your parents and your nearest relations; nay, and perhaps of the most religious persons you ever were acquainted with. Lift up, therefore, your heart to the Spirit of truth, and beg of him to shine upon it, that without respecting any man's person, you may see and follow the truth as it in Jesus.

3. Do you really desire to know what harm there is in not redeeming all the time you can from sleep? suppose in spending therein an hour a day more than nature requires? Why, First, it hurts your substance; it is throwing away six hours a week which might turn to some temporal account. If you can do any work, you might earn something in that time, were it ever so small. And you have no need to throw even this away. If you do not want it yourself, give it to them that do; you know some of them that are not far off. If you are of no trade, still you may so employ the time that it will bring money, or money's worth, to yourself, or others.

4. The not redeeming all the time you can from sleep, the spending more time therein than your constitution necessarily requires, in the Second place, hurts your health. Nothing can be more certain than this, though it is not commonly observed, because the evil steals on you by slow and insensible degrees. In this gradual and almost imperceptible manner it lays the foundation of many diseases. It is the chief real (though unsuspected) cause of all nervous diseases in particular. Many inquiries have been made, why nervous disorders are so much more common among us than among our ancestors. Other causes may frequently concur; but the chief is, we lie longer in bed. Instead of rising at four, most of us who are not obliged to work for our bread lie till seven, eight, or nine. We need inquire no farther. This sufficiently accounts for the large increase of these painful disorders.

5. It may be observed, that most of these arise, not barely from sleeping too long, but even from what we imagine to be quite harmless, the lying too long in bed. By soaking (as it is emphatically called) so long between warm sheets, the flesh is, as it were, parboiled, and becomes soft and flabby." The nerves, in the mean time, are quite unstrung, and all the train of melancholy symptoms - faintness, tremors, lowness of spirits, (so called,) come on, till life itself is a burden. 6. One common effect of either sleeping too long, or lying too long in bed, is weakness of sight, particularly that weakness which is of the nervous kind. When I was young, my sight was remarkably weak. Why is it stronger now than it was forty years ago? I impute this principally to the blessing of God, who fits us for whatever he calls us to. But undoubtedly the outward means which he has been pleased to bless was the rising early in the morning.

7. A still greater objection to the not rising early, the not redeeming all the time we can from sleep, is, it hurts the soul, as well as the body; it is a sin against God. And this indeed it must necessarily be, on both the preceding accounts. For we cannot waste, or (which comes to the same thing) not improve, any part of our worldly substance, neither can we impair our own health, without sinning against Him.