THis Text, which affords such useful Medi­tations for all times, may not improperly be consider'd upon this occasion, and in this our solemn Lent-Season; as it concludes St. Paul's most Noble Descri­ption of the sublimest Grace, and compleatest Vertue, in a whole Chapter which begins with very great and surprizing Assertions, shewing, that all Gifts, how ex­cellent soever, are nothing worth without Charity, to Verse 4. where by Charity must certainly be understood that grand Principle of true sincere Love both to God [Page 2]and Man, residing in our Hearts, enlivening our Souls, purifying our Desires, seasoning our Intentions, and in­fluencing all our Words and Actions; without which, we can neither think, speak, or do any thing, that will deserve the Name of pious, good, or vertuous, nor ever become real Christians: Theresore the Apostle instan­ceth in these extraordinary Gifts of the Spirit, which God was pleas'd to bestow upon his Church in the First Ages of Christianity, Verse 1, 2. Though I speak with the Tongues of Men, and of Angels, and have not Charity, I am become as sounding Brass, or a tinkling Cimbal. The Gift of Utterance (equal at least to the Angelical, and far exceeding all humane Eloquence) were the Apostles first endow'd with, when the Holy Ghost actually de­scended upon them in Cloven Tongues, like as of Fire, Acts 2.3. wherewith St. Peter converted 3000 Souls in his first powerful Sermon, Verse 41. which otherwise had been no better than a loud and insignificant noise, without the charitable Design and Endeavour of Conver­sion: And what better are the wittiest Sayings, the most elegant Speeches, or highest Strains of Rhetorick, with­out Intention of Good? 'Tis the Charity express'd in the Angel's happy Message to the blessed Virgin, that makes his Salutation renown'd, Luk. 1.28. Some Persons may please their Humours with nauseous Flattery, others sa­tisfie their idle Fancies with meer Flourishes, or tingle their itching Ears with Clamours; and such may raise Pyramids to their Orators, given them an aiery Exalta­tion in a popular Vogue: But how ridiculous and empty is all that, whereby neither the Speakers aim at, nor the Hearers receive any Benefit. What signifies the most Learned Harangues, or florid Panegyricks? And what [Page 3]less the windy Sounds, Groans, and Acclamations, to rouse up Peoples Affections, and set them a-gazing, when their Understandings are no ways improv'd, nor their Wills rectify'd; while all they are taught, lye only floating on the Surface of the Brain, having no Root, nor Foundation lower; nothing deep enough laid for the Glorious Building upon the Heart, in Christian Edifica­tion through Love. Eph. 4.16. So farther says the Apo­stle; and tho' I have the Gift of Prophecy, and under­stand all Mysteries, and all Knowledge; and tho' I have all Faith, so that I could remove Mountains, and have no Charity, I am nothing. Thus Prophecy, and the deepest Knowledge in the Mysteries of Religion, and the Glo­rious Power of working Miracles, were in themselves of no more Account than the other; unless well us'd to a good end; unless tending purely to God's Glory, and the Salvation of Souls; otherwise they that have pro­phesied, and cast out Devils, or done many wonderful Works in Christ's Name, shall be cast off at last among the Workers of Iniquity, Matth. 7.22, 23. Whose best Actions are corrupted through By-ends, False Principles, or Vanity. As again, Verse 3. And tho' I bestow all my Goods to feed the Poor; and though I give my Body to be burned, and have no Charity, it profiteth me nothing. Here St. Paul asserts the same concerning the greatest Liberality to the Poor, and Martyrdom it self, the lay­ing down our very Lives, which seems to be the utmost that can possibly be requir'd of us upon any occasion; the greatest Love imaginable, as may be suppos'd from that noted Text, Joh. 15.13. But yet here it is mani­festly imply'd, (as a late pious Bishop observ'd hereupon) that a Man may part with his whole Estate, and his Life [Page 4]too; and yet that he may want Charity. This may seem a very strange and surprizing Supposition to us, who can see no farther than the bare outside and appea­rances of Things; but God, who is intimately acquain­ted with all the secret Motions and Imaginations of the Heart, knows, that too often the most specious external Acts may proceed from a false, or corrupt Principle; and then, tho' they may be highly esteem'd and mag­nify'd in the Opinion of the World, they cannot be ac­ceptable to him, who is pleas'd with nothing that does not flow from a sincere and truly pious Disposition of the Soul: From that Charity, which arises from the Love of God; which loves him as the Supreme and Original Good, and loves every thing else for his sake; that ad­mires and adores his infinite Fulness, and esteems other things as the Streams and Emanations from that inexhau­stible Fountain. When we have not a due regard to this Heavenly Standard of our Affections, our Love will quickly degenerate into a silly Fondness, or a covetous Desire, or some turbulent, uneasie, violent, or exorbi­tant Passion. But when the love of God rules in our Hearts; when it presides over our very Thoughts, and governs the most secret and inward Motions of our Spi­rits, it will keep all steddy and even, in a due Compo­sure, without any Excess or Irregularity; and I may add, in a constant readiness to do good. Now this is that excellent Principle of Charity, which is only able to give any real Value to all other Endowments whatever; and which accordingly is described in the next place by some of the most genuine and proper Effects of it, to Verse 8. as that it suffereth long; that it is kind, that it envieth not, vaunteth not it self, or is not rash; is not [Page 5]puffed up, doth not behave it self unseemly; seeketh not her own, is not easily provoked, thinketh to Evil, rejoi­ceth not in Iniquity, but rejoiceth in the Truth, or with the Truth: Beareth all things, believeth all things, hopeth all things, endureth all things: Thus it includes Patience, Benificence, Contentment, Humility, Decency, Gene­rosity, Publick-Spiritedness, Meekness, Temperance, Good Nature, Piety, Devotion, Truth, Fidelity, Joy, and Compassion, Peace and Union, Faith, Hope, and the bravest Christian Fortitude, with all the blessed Fruits of the Holy Spirit; yea, with all manner of Good­ness and Morality, to make us both truly wise and hap­py. So next, St. Paul commends it from its duration, because that all the other Gifts and Abilities, how ne­cessary soever they might be for the propagation of the Christian Religion, &c should yet fail, cease, and vanish away, as things that should be of no farther use in the other World: But this alone should never fail, but con­tinue with us for ever in that Blessed State of Happiness and Perfection, as you may read to my Text, where­in now lastly our Apostle mentions the three most eminent Graces Faith, Hope, and Charity; but gives the preference to the last, concluding positively, the greatest of these is Charity; which is evident from the whole Chapter, as we have thus far briefly con­sider'd it: From whence now to proceed methodical­ly, I shall,

First, illustrate the Words of my Text in short.

Secondly, Endeavour to demonstrate to you this excel­lent Grace of Charity, as comprehensive of all True Re­ligion [Page 6]and Happiness, from Scripture and Reason toge­ther. And so,

Thirdly, I shall manifest some grand Obligations to the due Practice thereof, from the Points of Duty, Gra­titude, and Interest.

First, Then consider the Just shall live by Faith, Heb. 2.4. Rom. 1.17. We are purify'd, sanctify'd, justify'd, and saved by Faith, Acts 15.9. c. 26, 18. Rom. 5.1. Eph. 2.8. But then it must be such a Faith as worketh through Love: Nothing else availing in Jesus Christ, Gal. 5.6. Hope is an Anchor of the Soul both sure and stedfast, Heb. 6.19. And by Hope are we comforted and saved, Rom 8.24. For this were the Scriptures given, that we might have hope, Rom. 15.4. which worketh Patience, and Assurance unto Life Eternal, Tit. 2.13. c. 3, 7. Among our Spiritual Armour we are to take for an Helmet the hope of Salvation, 1 Thes. 5.8. This is our rejoicing, and will be our Glory in the Lord, Col. 1.27. Heb. 3.6. But yet this must be grounded and rooted in Love; and he that hath this hope in him, purifieth himself, even as God is pure; to be like him in singular Love above all, as becometh his Sons, 1 Joh. 3.1, 2, 3. Again, Faith is the Substance of things hoped for, the Evidence of things not seen, Heb. 11.1. which gives us all Assurance, and some Enjoyment of Heaven upon Earth; affords us some Antepasts of Life and Glo­ry. But here they end at the Celestial Gate; here is the Accomplishment of our Faith and Hope, while Chari­ty, the very Bond of Perfectness, uniteth us to the most Amiable the Divine Nature; while Love wings our Souls [Page 7]into the Regions of Bliss and Immortality, abides with us there, and happily employs us unto all Eternity. Thus Charity is the greatest of all Graces and Vertues, as influencing, and perfecting all, nearest resembling the Supreme Deity, and glorifying our Natures. For Love is of God, and God is Love, 1 Joh. 4.7. But he that loveth not, knoweth not God, Verse 8. How can such then hope for Heaven? Or (like the bold Fiduciary) pre­sume upon Faith, which only worketh by, and is dead, and ineffectual without Love, Jam. 2.3, 4. Love, which is the Light that shines before Men to the Glory of our Heavenly Father in all good Works, Matth. 5.16. Love, which is the fulfilling of the Law, Rom. 13.10. and the New Commandment of the Gospel, Joh. 13.34. The true, Spirit of all, the very distinguishing Badge, Cognizance and Characteristick of Christ's true Disciples. Which now secondly, with all that has hitherto been said, may be a sufficient Demonstration of the Comprehensiveness of this excellent unbounded, universal, beatifying Christian Charity: Whereto both Scirpture and Reason give such ample, undeniable Testimonies, as may yet farther ap­pear from many clean convincing Proofs.

As there is such an Uniformity, and happy Agreement between the Old and New Testament, that the one seems to be but the Counter-part of the other; or rather the Gospel is both the Improvement and Fulfilling of the Law; and an higher advancement of Human Nature than ever it was bless'd with, either by its own Light, or preceding Revelation. So they all concenter together in this one Grace of Charity, which carries its own Reward with it in a much more real Sense than the best Philosophers held of Verture. This Charity implies the whole of Man, both [Page 8]his Duty and Happiness, which the Royal wise Preacher concludes with the Fear of God, and keeping his Com­mandments, so to be prepared for future Judgment Eccl. 12.13, 14. And what is all this, but the plain Effect, and sure Demonstration of our Love; which our Lord so posi­tively requires of us, John 14 15. If ye love me, keep my Commandments. In this therefore does he summ up all the Law, and the Prophets, from Deut. 6.5. c. 10, 12, 13. Thou shalt love the Lord thy God with all thy heart, and with all thy soul, with all thy strength, and with all thy mind. This is the first and great Commandment. And the second (from Lev. 19.18.) is like unto it, Thou shalt love thy Neighbour as thy self, Matth. 22.37, 38, 39, 40. Luke 10.27. This is more than all the plain Hecatombs, than all the whole Burnt-Offerings and Sacrifices, Mark 12.33. Thus Love or Charity includes both all our Divine and Moral Duties; and makes us most like, and accepta­ble unto God, who is good to all, both Just and Unjust, whose infinite Perfection herein, we may happily imitate, and particularly as your Saviour directs us in his great and admirable improvements of the Law, Matth. 5. To love our Enemies, bless them that curse us, do good to them that hate us, and pray for them which despitefully use us, and perse­cute us, v. 44. upon reasons following to the end. So has he taught us to Pray, and to forgive others; or else we must never expect God's forgiveness our selves, Matth. 6.14.

And so has he shew us, in the Parable of the good Sa­maritan, to take every one for our Neighbour that need­eth our Mercy, Luke 10.30. to v. 38. Whereupon farther, we are assur'd of obtaining Mercy, as we are Merciful, in imitation of our Heavenly Father, Matth. 5.7. Luke 6.36 This is that Charity that will cover a multitude of sins. [Page 9]Which makes St. Peter exhort us so earnestly, above all things to have fervent Charity, &c. 1 Pet. 4, 8, 9. This is the very Life and Soul of Christianity: This is that so­lid Principle, which goes through all, connecting the Duty and Beatitude together, as may be manifest entirely from our Saviours most excellent Sermon upon the Mount, Matth. 5.6, 7, &c. Wherefore this must guide and influence our whole Lives and Conversations, as we de­sire to be Wise, Good and Happy.

In short, this Charity is in Religion, like the Rational Soul in the Body, (as Aristotle defines it) Tota in toto, & tota in qualibet parte, Entire in the whole, and undivided in every Part and Duty; which our uniform constant O­bedience to the Divine Commands, will clearly alone de­monstrate: For the inseperable effect of true Love, is to work an identity of Volition, as the Schools speak, i. e. to con­form our Wills to the Will of the Person that we love. Now the Will of our God and Saviour, is contain'd in his Laws and Precepts, which are to it as the Copy to the Original. So our due observance thereof, does infallibly imply our Love: For the necessary effect of a Cause, will of necessity follow the being of the true End. 'Tis upon this Supposition, that we our selves expect the same sa­tisfaction.

All the Formalities of Respect, and other Offices of Friendship, we account but as so many designs upon us, where this Love is wanting: In like manner all other Expressions of our Love to God, tho' never so plausible to the outward view, without this natural demonstrative effect in keeping his Commandments thereupon, are but mere Flattery and Collusion, and have no other intrinsick Vertue or Goodness in them, than as they [Page 10]are means to this end, and lead as to the Obedience and Observance of his Laws; as true Love certainly will; which the common Notions of Mankind can evince, from more particular Effects and Properties of Love: whereof hereafter. And to give you some brief agreeable Instan­ces of Duties, both Relative and Personal; which, both Reason and Experience will declare the happiness attend­ing, as nothing's more delightful and easie in Practice. For the pleasure and ease of a thing, results from the a­greement between it and the desire; which if we consi­der narrowly in this case, we shall find, that nothing can be more adapted, than the Duties of Religion to our very Make and Constitution, and to our strong impulses after Happiness. Nor is any thing (I'm sure) more consonant to the best parts of us, more advancive of our Natures, and more certainly pursuant of our truest Interests, both Temporal and Eternal. This made the wisest of Men (upon its Knowledge and good Experience) thus pro­nounce of that Wisdom, or Religion, which he so much recommends above all things: Her ways are ways of plea­santness, and all her paths are peace, Prov. 3.17. and of this we are assur'd by a greater than Solomon, our gracious Lord and loving Master himself, thus encouraging our O­bedience to his Laws, Matth. 11.28, 29, 30. Come unto me all ye that labour, and are heavy laden, and I will give you rest. Take my Yoke upon you, and learn of me, for I am meak and lowly in heart; and ye shall find rest unto your Soul: for my yoke is easie, and my burden is light. Now this is the Love of God in particular, that we keep (even all) his Commandments; and his Commandments are not grievous, but undoubtedly very delightful, easie and plea­sant to the faithful obedient Lovers of God and Christ: [Page 11] in meekness and humility, overcoming the World hereby, 1 John 5.3, 4, 5, And transforming themselves (thro' the Holy Spirit of Love) by the renewing of mind, to prove what is that good, and acceptable, and perfect will of God, Rom. 12.2. Who would not thus Conscientiously and Zealously discharge all his respective Duties to God, him­self, and his Neighbour: as first, in the Religious; Exer­cises of Repentance towards God, and Faith in our Lord Jesus Christ, Acts 20.21. Of Devout Praise and Prayer: of Holiness; Publick and Private Worship; Reverence of all things Sacred; Decent and Orderly Attendance upon the Divine Ordiances; the Solemn Administrations of his Word, and Sacraments; which our Excellent Church most Piously Enjoyns, and Celebrates. Secondly, Exer­cising Sobriety of Mind and Body, in Spiritual Meekness, Courage and Temperance; to resist the Devil, subdue the Flesh, and vanquish all the Terrors and the Flatteries, the Provocations, Dangers, and Temptations of a malicious World; compleating those victorious Graces and Duties of Patience, Modesty, Self-denial, Mortification, taking up the Cross, and with the most glorious Passive Valour fol­lowing the Captain of our Salvation even through a Sea of Blood, Rom 8.37. becoming more than Conquerors, in Jesus Christ our Lord. Thirdly, In Righteous Exer­cises of Justice, and Mercy to all Mankind. Which Cha­rity, the very bond of Peace, and of all Vertues, Eph. 4.3. Engages us all too, in that golden Rule of do as we would be done by, Matth. 7.12. And still endeavouring our utmost to live peaceably with all Men, Rom. 12.7. Which, with solid Piety and Temperance, do only promote and secure the common Welfare of all. For what would the World be without these, but a Den of Thieves? All the orderly [Page 12]Societies and Communities of Men, would (without a Metaphor) be so many Wild Beasts let loose upon one a­nother; the strongest Preying upon the weakest, and they again, with the advantages of greater numbers re­taliating the injury of the stronger: But where these Rules are Conscientiously practis'd, Mens Rights and Pos­sessions are kept inviolate: The Poor are then favour'd and defended by the Rich; and they mutually aided and assisted by the Poor: And all things Administred in that Peace and Order, that constitutes a Regular and well-founded Government; which if any will venture to di­sturb, and to break the Peace; will dare to injure other Mens Persons, or invade their Properties, &c. the Sword of Justice (which the Magistrate is not to bear in vain) must be drawn upon such: Yea, to punish Malefactors, is both Justice and Mercy; wherein them­selves can't complain of any wrong done them, when they receive their Reward, the just retribution of their own Demerits. Yet all due care must be taken of their Souls; and Repentance may plead for Pardon, as the Great Judge of the World so mercifully condescends to the vilest Sinner.

Thus Rulers are ordain'd of God, with an irresistable Power, Rom. 13.1. to suppress the Wicked, and protect the Righteous; to Condemn the Guilty, and Absolve the Innocent. But woe to those that do otherwise, Prov. 17.15. Isa. 10.12. Now this is the Blessing of all Good Go­vernment; as particularly to right the Poor, the Father­less, and the Widow; and what is all this, but reasonable Charity; and to do as we would be done by? Even so, are [Page 13]we justly oblig'd to speak and act without guile; to be True, Sincere, Upright, and Honest in all our ways, and dealings, for our common Welfare and Felicity. The longest day has a night, and the most continu'd Se­renity a full Period; in which Storm and Tempest, Dark­ness and Horror succeed. The uncertain variety of Man's Condition, makes the Application very easie and natural. The longest Felicity upon Earth is but short-liv'd, and ne­ver fails to meet with an interruption at last. And in what a wretched condition were the best and strongest of us all, if left to our selves in our Calamities; if God had not made Compassion a natural Inclination, as well as a Law: if Mens Consciences had learn'd no such Language as Pity; if there were no Springs in Nature to stir up our Affections, not only to Commiserate, but to be Help­ful and Assistant to one another, I say, without an Obli­gation to this Vertue, we should be left alone to struggle with those Diseases, which we often find enough for our selves and our Friends; and be forsook by our Neigh­bours in the greatest Extremities of Oppression, Poverty or Sickness, as the wounded Deer is abandon'd by the Herd. So for Temperance and Chastity, what can be better Calculated to serve the Interests, and provide for the Safety of Mankind? Which is notoriously evident from the dismal inconveniencies that Excess and Debau­chery bring upon Men. Shortness of Life, and Rotten­ness of Bones, Pains and Aches, Diseases and Infirmities are the constant attendants upon the constant breach of these Commandments; which to practise with the rest, upon this Principle of Universal Charity, is certainly more easie and pleasant, and more becoming Rational Souls and Christians, than all the contrary Vices and Transactions. [Page 14]Wherefore, in love to God, should we abominate all man­ner of Prophaneness, Irreligion, Perjury, and Sacrelige: In Charity to our selves, should we avoid all manner of Intemperance and Uncleanness, Pride, Vanity, and Hy­pocrisie: And in Charity to our Neighbour, should we abhor all manner of Injustice, and Unmercifulness, Ma­lice, Detraction, and Covetousness, the Root of all Evil, 1 Tim. 6.10. Thus a Charitable Disposition will eschew evil, and do good: Seek Peace with God and Man, and ensue it, 1 Pet. 3.11. will ever encrease it selfe in all Godliness, and find it truly profitable unto all things, as it hath the promise both of this life, and of that which is to come, 1 Tim. 4.8. Thus is every thing good and hap­py included in Charity: Charity the immediate Off-spring of Heaven, Man's summum bonum, the Fountain of all Goodness and Felicity; the Joy of Angels, and Glory of Men: Now, who wouldnot thus (with Love it self) go about doing good, Acts 10.38. whatever he may suffer for the same; when God must be obeyed, rather than Man, Act. 4.19. &c. wherein Love knows no Difficul­ties, nor fears any Tribulations. He that is made perfect in Love, being free from all distracting Cares, Worldly Anxieties, or servile tormenting Fears, 1 Joh. 4.18. Love secures him in the Pious Filial fear of God alone; and to make him undoubtedly persist (with his loving Favour) in all well-doing, and contented suffering. Fol­lowing his steps as call'd thereunto, 1 Pet. 21. as in cases of Persecution, happy are they that suffer for Christ's, or Righteousness sake, Mat. 5. tho' it is not our Love and Obedience, but others Hatred and Disobedience, that does us any mischief thereupon. For all Christ's Love and Commandments are not only consistent with, but [Page 15]productive of the common Peace and Good of Mankind, and therefore, if all Men would unanimously obey his Gospel, as they ought, then no body could ever suffer by it. However, is it not more commendable, and glorious to suffer patiently for well-doing than evil doing in any case whatever, 1 Pet. 2.19, 20. and will not Charity rejoyce ex­ceedingly in being revil'd, and persecuted for Conscience sake; and even Bless and Pray for all its Slanderers, Enemies, and Persecutors; when so great a Blessedness as the King­dom of Heaven will be the Reward, and everlasting Glo­ry Crowns the Martyr, Matth. 5.10, 11, 12. Nay, who would not (upon any account) even through many Tribulations, enter into the Kingdom of Heaven, Acts 14.22. When all, who thus love their God and Saviour, are assur'd of enjoying that Mysterious endless Bliss and Happiness in the Beatifical Vision; which can neither be seen, express'd, nor conceiv'd on this side Heaven, 1 Cor. 2.9. as those Charitable Persons shall be pronounc'd Blessed, in the last General Assize of all, by our great Lord and Judge himself, and joyfully admitted into that Kingdom prepar'd for them, where Charity hath fed the Hungry, cloathed the Naked, visited the Sick, &c. Matth. 25.34, 35, 36. hath reliev'd the Oppress'd, and re­deem'd the poor Captive and Prisoner, whether Friend or Enemy. This is Generous and God-like, thus to love Mercy. This is preferr'd before Sacrifice, by our Divine Law-giver; and this with the Acts of Justice and Piety, (instead of all the costly laborious Services and Sacrifices of Nature) God hath shewed thee, O Man, to be good under the Old Law, Mic. 6.8. as thus the Gospel teach­eth us to deny Ungodliness, and Worldly Lusts; and to live Soberly, Righteously, and Godlily in this present [Page 16]World; looking for that blessed Hope and Glorious ap­pearing of the Great God, and our Saviour Jesus Christ; who will then receive us into the Arms of Eternal Love; who gave himself for us, that he might redeem us from all Iniquity, and purifie unto himself a peculiar People, Zealous of Good Works. Now these things we most Charitably teach and exhort, and (as we may too) rebuke with all Authority; and let no Man despise us, for thus the Love and Grace of God that bringeth Salvation, hath appeared to all Men, Tit. 2.11. to the end.

So I come in the third and last place, to manifest some grand Obligations to the due practice hereof, but very briefly, from the points of Duty, Gratitude, and Inte­rest; which in other things determine our Choice, and Resolution. As these are main Topicks of Persuasion, great Motives to Action, and high Encouragements to Perseverance against all Difficulties and Obstacles in the way. So much more should they be to us, in our Cha­ritable endeavours, in this our Christian Race and War­fare.

1st. Then, we are bound in Duty to the Religious practice of this excellent Catholick Charity, because 'tis strictly enjoin'd us by the Highest, i. e. the Divine Au­thority, from whence all Human Power is deriv'd. This is positively requir'd of us by our Lord, who hath most Right to our Love and Obedience upon our Creation, Redemption, and continual Preservation: which do, [Page 17]World, and the Devil; which obliges us in Conscience and Honour to continue his faithful Soldiers to our lives end, and not cowardly Debase our selves, or Disho­nour him by Disobedience, and Neglect of his Almighty Power, like the Reviling Blasphemous Jews, who thus Crucify'd the Lord of Life. All Sin is contagious in its own Nature, but nothing more so, than disrespect to Su­periors; as 'tis notoriously plain, that the World is apt to follow Example more than Reason in this case. So fatal to others, as to ur selves, will be our Treacherous, Re­bellious Disobedience. As nothing can be more Disho­norable, Mischievous, and Ungrateful, which proceeds from that Earthly, Sensual, Devilish Wisdom, men­tion'd James 3.15. not regarding the true Wisdom from above (so full of this Excessive, Universal Charity, the very Temper of Heaven, the Image of the Divinity) which is first Pure, then Peaceable, Gentle, and Easie to be intreated; full of Mercy and good Fruits, without Partiality, and without Hypocrisie; and the Fruit of Righteousness is sown in Peace, of them that make Peace, v. 17.18. which,

3dly, Shews our Obligations upon Interest, Peace In­ternal, External, and Eternal, flowing from this Princi­ple of Charity, is our only real Happiness, and conse­quently our only true Interest. Thus for instance, the truely Charitable Person (beyond all the greatest Heroes of the World) is Master of himself, has conquer'd his Passions and corrupt Affections; humbled his Soul before God, and cast out all Devils by Fasting and Prayer; is Regenerate and Spiritualiz'd; renders to all their due; is as faithful to God and his Church, or his Ministers, as to Caesar and the State, matth. 17.21. c. 22. v. 21. Wrongs [Page 18]no Man, does good to all, especially the Houshold of Faith; owes no Man any thing but Love, Gal. 6.10. Rom. 13.8. provides for his own, and uses Hospitality, 2 Tim. 5.8. 1 Pet. 4.19. depends upon Grace and Pro­vidence; submits patiently and thankfully to the Divine Will in all things; trusts in the Merits of his Saviour, and who obtains his blessed Legacy of Peace, Joh. 14.17. c. 16. So is he secure from the Strokes either of Justice, or Violence. None but a Tyrant, or Villain indeed, would injure such a Person, who (as one truly speaks) is so far from the Designs of Dishonesty, &c. that his hands are oblig'd to be employ'd in Charity; and so far from exasperating others by unruly Provocations, that his very Enemies may expect (because they must have) his Love; and those that curse him, his Prayers, Matth. 5.44.

Thus his Life is safe from the Stroke of Justice, and Injustice too, if Christianity might be admitted to repre­sent unto the Russian the Obligation that she lays on her Disciples to affront no Man. However, if Barbarity prevails, he knows to whom Vengeance belongeth, and he is not overcome of Evil, but overcomes Evil with Good, Rom. 12.19.21. And if he can't heap Coals of Fire on his Enemy's Head, to melt him by Charity into Love and Compassion, if Love will not beget Love in his hardened Heart; yet (after the Example of our dying Lord) he will charitably forgive, and interceed for his very Murtherers, Luke 23.34. So he bears good Will to, and is in Charity with his most inveterate Foes, as he can't be an Enemy to any, but is always a Friend and Benefactor to Mankind in general, by good Wishes and Prayers at least, where 'tis not in his Power to act; thus charitable may the poorest be. So farther, he enjoys the [Page 19]continual Feast of a good Conscience, and the blessed Peace of Mind both in Time of Adversity and Proserity; having plac'd his Treasure, and set his Heart and Affe­ctions upon things above and not below, Col. 3.1, 2. avoiding the Snares and Temptations of Riches, by do­ing good with them, 2 Tim. 6.9, 17, 18, 19. And be­ing assur'd of God's Protection, and Blessing upon the due Improvement of his Talents in Love and Fidelity; knowing that he shall not be tempted above that he is able, but in all Trials shall happily escape, 1 Cor. 10 13. So in the midst of Storms and Tempests, Crosses and Afflictions, Wars and Desolations, he remains unmov'd like an invincible Rock upon stedfast Faith, and Hope in the God of his Love, Psal. 46. Who will certainly deliver him from all Evil, the Evil of Sin and Pu­nishment here, and hereafter; as in all time of Tribulation, in all time of Wealth, in the Hour of Death, and in the Day of Judgment, when he'll be receiv'd into the Joy of his Lord, Matth. 25. Which now sufficiently manifests our Obligations upon Interest, as well as Duty and Gratitude, to exercise this Christian Charity, or comprehensive Love in full observance of the Divine Commandments; whch is the only demonstra­tion of our Love to Christ, that he will accept of: For he only that hath his Commandments, and keepeth them, he it is that loveth him, Joh. 14.21. If therefore (as now by way of Christian Application) we find this effect in our Actions, we may be sure the Cause is within our Hearts: But if this alone be wanting, all our Preten­ces to Christianity are vain; yea, all other Offices of Religion, our Prayers, our Repentance, our Confidence our Fasting, our Alms, are no manner of Arguments of [Page 20]our Love of God, and Christ, because they are not used as means to this end, which alone can give them the denomination of Religious Actions; which plainly sig­nifies the vast difference between Real and Nominal Christians, between the faithful and pretended Lovers of Christ, who are all known by their Fruits, Matth. 7.15. If there were no other way to judge of the Reality of Mens Affections, than the Greatness of their own Pre­tences, there might not be devis'd a more impertinent waste of time, than in a Christian Congregation to en­deavour to perswade Men to love their God and Saviour. We call our selves Christians after his Name; we build Churches for his Worship; where we often appear, as on this day, with bended Knees, and lift up hands to send up our Prayers and Praises to him; if we may be believ'd, we hate them that hate him, as tho' they were our Ene­mies: We fight his Battles, and propagate his Religion with the hazard our own Friends and Relations for his sake. Our Saviour's Prophecy (Luk. 12.51. to 54.) has been notoriously verify'd through the Christian World; and as much as any-where in this unhappy Kingdom, where the pretended Love of Christ, and his Religion has set Father against Son, Brother against Brother, &c. Ver. 53. And this has taken such entire Possession of our Affe­ctions, that has sadly crowded out all Charity for one another.

But none of these Pretences are sufficient Proofs of our Love of Christ; nay, some are the greatest Arguments against it. For take it how we will, he that pretends to Love God, and hates his Brother, is justly pronounced a Lyar, 1 Joh. 4.20. And it holds not only in the case be­fore-nam'd, [Page 21]but in all other Instances whatever, where our Pretences to the Love of Christ are not seconded, and made out by an entire Obedience to his Commands, as himself requires, Joh. 14.15, 21. Eph. 1. Moreover, what an impudent Affront is it to him, and contradiction in themselves, for the Subjects of the Prince of Peace to be contentious and bloody; as for the Disciples of the holy and immaculate Jesus to be prophane and impure; yea, as too many are, worse than all other People and Nation: So Christendom is too fatally become the vilest part of the World, a Sink of all those Abominations, which even Barbarians detest. O the Horror, and Mi­sery! Thus is Christ smitten in the House of his Friends; crucify'd by his Votaries; his seamless Coat divided by his Disciples; his Spouse the Church's Bowels torn out by her own Sons; Christianity destroy'd by its base un­charitable Professors, and the Gospel subverted by surious pretended Zealots, whose Condemnation will be the hea­vier: Whose Judgment now of a long time lingreth not, and their Damnation slumbreth not: For The Lord knoweth how to deliver the Godly out of Temptations, and to re­serve the Ʋnjust unto the day of Judgment to be puni­shed; as chiefly the Unclean, and Rebellious, the Pre­sumptuous and Self-will'd, that fear not to speak Evil of Dignities, 2 Pet. 2. to v. 11. Among those damnable Hereticks, who even deny the Lord that bought them, and so bring upon themselves swift Destruction, 2 Pet. 2. to v. 11, and so to the end. All which proceeds from the want of this solid Principle of real Love, or operative Charity.

Wherein how easie soever 'tis to deceive others, and what's more our selves, into an Opinion that we love Christ, &c. when at the same time we do nothing less; or how dexterously soever we can put the Cheat upon the World, and get the Name of Religious, at so cheap a rate as the Trouble of a well dissembled Hypocrisie, &c. yet Christ sees the Heart, and will not be impos'd upon. God will not be mocked, Gal. 6.7. Neither will all their Professions, or Devotions, save such Workers of Iniqui­ty. Not every one that saith unto me, Lord, Lord, shall enter into the Kingdom of Heaven, but he that doth the Will of my Father which is in Heaven, Matth. 7.21. And, Luk. 6.46. Why call ye me, Lord, Lord, and do not the things which I say? So was he revil'd by his Crucifiers.

But what Lord, or Governor, what Parent, or Master, would endure such heinous Mockeries, and daring Con­tradictions? Can we think then that the great King of Kings, and Lord of Lords, will bear with the Contra­dictions of Sinners against himself forever? No certainly, unless they repent, and amend, and resolve to do his Will in Love; which must be our principal, if not only Motive to Obedience: Otherwise, 'tis no Argument that we love him, if we do it not for his sake who requires it: And because there can be no other Reason given of our Saviour's requiring this Instance of our Love, but as 'tis the Effect of that Cause. If therefore any By-end, or Self-Interest (such as the getting a Reputation in the World, the driving on of secular Designs, or Worldly Advantages by that means) be the end of our compli­ance with Christ's Commands: He has no reason at all [Page 23]to look upon it as any Argument of our Affection to him, or to reward it as such: 'Tis Carnal, or Worldy Policy, and not Religion: 'Tis the Love of Our selves, and not of Christ. And as its Motives are Worldly, so will its Rewards be. Such a Man has nothing else to expect for a Retribution of such Services, but to attain in the end that for which they were perform'd; namely, vain Po­pularity, and humane Applause. And to what wretched pupose has such a Man been at the Pains to keep the Commandments, who has thus literally labour'd for the Wind. As he is no less faulty, whose Obedience is Peace-meal and Partial. For he that offends in one point, is guilty of all, James 2.10.

Charity is Universal, and 'tis this grand Principle which is signified in all this Discourse, this pure Christian Love, which will surely Direct, Regulate, and Compleat our Obedience, and Happiness. Wherefore let us practice accordingly; and then God will reward such Love both with Temporal and Eternal Blessings, as the Scriptures abundantly testifies. God sheweth mercy unto thousands of them that love him, and keep his Commandments, Exod. 20.6. he keepeth Covenant and Mercy for them that love him, and observe his Commandments, Neh. 1.5. the Lord preserveth all them that love him, Psal. 145.20. and we know, that all things works together for good to them that love God, Rom. 8.28. the same are known of him, 1 Cor. 8.3. are without fear, and may have bold­ness in the day of Judgment, 1 Joh. 4.18, 19. The Lord hath promised a Crown of Life, and a Kingdom to to them that love him, Jam. 1.12. c. 2.5. and hath prepared glorious Mansions, invisible Joys in Heaven for [Page 24]those that love him, Joh. 14.2. 1 Cor. 2.9. Take good heed therefore unto your selves, that ye love the Lord your God, Josh. 23.11. and in Love let each one, both high and low, make Joshua's Pious Resolution, c. 24.15. As for me and my House, we will serve the Lord: Which how can we Christians refuse, upon consideration of the Divine, Infinite, Unparallel'd Love to us? God the Fa­ther, Son, and Holy Ghost, in whose Name we are Bap­tiz'd, Matth. 28.19. Those ever Blessed Sacred Three in One, who bear Record in Heaven, having so exceedingly, lov'd us, and left us United Witness on Earth in the Spi­ritual Ministry of his Word and Sacraments, 1 Joh. 5.7 8. all testifying our Redemption by the Son of Love, v. 9, &c. that only begotten and well-beloved Eternal Son, the Brightness of his Father's Glory, and the express Image of his Person, by whom all things were made, and whom all the Angels of God do Worship, Heb. 1.1, 2, &c. that ever living Word, Wisdom, and God mani­fest in our Flesh, who thus alone could satisfie infinite Justice for us, Joh, 1.1, &c. 1 Cor. 1.24, 30. 1 Tim. 3.16. He reliev'd us in our most forlorn Condition and re­mediless Misery▪ He, beyond all the instances of en­dearing vertuous Friendship; beyond all the Examples of Mankind, stept in between the just Indignation of the Judge and the Condemned, by substituting his Person in their stead, and suffering the Execution of the dismal Sentence to them. He descended from the Throne of Heaven, Miraculously assuming Human Nature, freely offering himself a Sacrifice, and so died for his very Ene­mies, by intolerable Tortures, and by the most Ignomi­nious, Shameful and Accursed Death. He underwent all the Reporach and Shame, all the bitter Penalties due to [Page 25]Malefactors, by his own voluntary Act and free Choice, from no other Motive, and for no other end, but his own Love, and for the eternal Welfare of those wretched Miscreants, who, as he well knew, already had, and to­gether with their Posterity for ever, would be repeated Transgressions of the most equitable Laws, ungratefully provoke him and his Father.

Here is Charity compleatly admirable, most singular and unutterable. O what Tongue of Men or Angels can express, what Heart can conceive the unfathomable depth of this unparall'd Loving-kindness! Thus he died for our Sins, and rose again for our Justification; and now liveth to make Intercession for us, reigneth for ever our Mighty Prince and Saviour adorable by all; and will come again in Glory to Judge, and Reward all according to their Charity, Ma. 25. Rom. 4.25. Heb. 7.25. Acts 5.31. Matth. 16.27 Now what returns of Love can we make him? What Obedience ought we to pay him, who has so greatly Merited, even Purchas'd us with his own Blood, and laid such irrequitable Obligations upon us? Who has so wonderfully wrought our Redemption, and rescu'd us from the just Vengeance of his offended Father, into a state of Grace and Reconciliation with him, and possibili­ty of being certainly happy with him and his Father in another World.

Which (now lastly) is a thing of so mighty concern­ment to us, that but for that alone, we had better never have been born; and the greatest Prosperity of this World could signifie no more to our Happiness, than the fatal Finery of those poor Beasts which the Heathens put upon them before the Sacrifice. The Frailty and Morta­lity [Page 26]of our Natures; those cruel Legions of Diseases Death keeps in pay against us, the instability of our For­tunes, and uncertainty of all Conditions upon Earth; with the frequent Diseases and fatal Revolutions attend­ing the most flourishing States; and the fading Vanity of all Sublunary things, may really cause the Great Solo­mon's Vexation of Spirit, Eccl. and embitter all our Feli­cities here, or rather our Mockeries and Shadows of Hap­piness. Nay, upon other Considerations moreover, pro­fess wisely the true Christians with St. Paul, 1 Cor. 15.19. If in this life only we have hope in Christ, we are of all men most miserable. But now the assurances which his Death and Resurrection give us of a future state of Im­mortal Love and Bliss, may well encourage and oblige our constant unlimited Charity; and let nothing separate us from the love of God which is in Christ Jesus our Lord, Rom. 8.35.39. So I conclude with one of our Churches most Comprehensive, Excellent Collects, for this.

O Lord God, who hast taught us, that all our Doing with­out Charity, are nothing worth; send thy Holy Ghost, and pour into our Hearts that most Excellent Gift of Charity, the very Bond of Peace, and of all Vertues; without which whosoever liveth, is counted dead before thee. Grant this for thine only Son Jesus Christ his sake: To whom three Persons and one God be ascrib'd, as is most due, all Adora­tion, Love, Glory and Power in Heaven and Earth for ever, Amen.