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posing to add affliction to his bonds." But "what "then? (he asks.) Notwithstanding, every way, "whether in pretence or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice." If we desire to learn, in earnest, what is rejoicing in iniquity, and what is not; what is the way of charity in this respect, and what is not; we must consider things like these.

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§. 10. Add to all these the still remaining features of a proper Christian love; namely, that it" beareth all things," (or, more properly, concealeth all things; agreeably to that saying of another Apostle, that " charity shall cover the "multitude of sins";" by which St. Peter means, that it will mercifully hide the sins of others, not make amends for sin in any man's own self;) that it "believeth all things" favourable, so long as it is possible; hopeth all things" for the best; "endureth all things" meekly which must needs. be borne in this imperfect state; (and this, by reason that it looks with stedfast hope unto the end of its faith, "even the salvation of the "soul":") add these remaining characteristics, and may we not indeed discover, in a love for all our brethren thus conceived and thus supported-so fitted, too, to all our real wants, and to the life " Cf. 1 Pet. i. 1-9.

m 1 Pet. iv. 8.

where God has placed us-a law and rule deserving

to be called and followed as "the more excellent

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way?" Does it not bespeak its birth and its authority from God, who is himself love; and may we not be sure that we are right, so far as we may walk sincerely according to this rule? Yes, verily, and peace and mercy be on them who do so; for they are surely faithful children, and "the Israel of God"!"

IV. A few words will sufficiently point out, in way of contrast, the difference between the excellent way and those two broad and beaten tracks by which so many go astray on either side of it— the way of carelessness and of profaneness, on the one side, and that of vain pretence and ostentation, on the other. To apprehend this rightly, we have only to observe how either of these wrong extremes would let us act, in each or any of those several particulars described, in which it has been seen that charity will guide us right. It would be wearisome to go through all of these again; the more so, as the contrast will have naturally shown itself in several points, in course of the descriptions given of the right way. Let us take, therefore, only two or three among the weightier of them for examples.

° Cf. Gal. vi. 16.

§. 1. It was declared then to be one of these particulars, that charity "thinketh no evil :" how stand profaneness and hypocrisy, in this respect? The very instance taken of " profaneness"

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Esau will expressly show that a profane person will not forbear from thinking evil, at the very least in one sense: he will, most certainly, indulge malicious thoughts, and meditate revenge. "The days of mourning for my father are at "hand; (said he) then will I slay my brother "Jacob."

Our other instance, of the Pharisee", (if only we admit the picture drawn by our great Master to be a real likeness of man as he is) will no less evidently prove, that a mere superficial religion will allow a man to think all kind of evil in the other way of harsh construction. "I thank "thee, Lord," (such are the thoughts attributed to him) "that I am not as others are; extortioners, unjust, adulterers, or even as this publican!"

If

you would see the excellence of Christian love still more completely, compare it with these several dispositions in which that grace is found wanting.

§. 2. Again; love is "not puffed up, and vaunt"eth not itself:" what is the temper of the two

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extremes in the particulars of self-conceit and evil boasting?

That one of these-the error of a vain show of religion-is capable of being "puffed up," the Pharisee will still demonstrate. "I fast twice in "the week; I give tithes of all that I possess ;" and therefore he was puffed up-grew proud-and trusted in himself that he was righteous, and despised others.

Not,

And this, perhaps, is only in the way of natural consequence; the stock might be expected to produce such fruit: but what can that more reprobate extreme-the error of profanenessboast in, which rather ought to be ashamed of all its doings? We might, indeed, with fairest reason think that such would be its feeling. however, here to argue that both extremes alike might equally make boast of any outward goods; (as fortune, station, or the like, if such should be their portion in the world) we shall be much mistaken, if we think that men will only "vaunt "themselves" in things that have some real show of good. The sensual and the profane man is often proud of very wickedness, and led to boast himself in positive depravity. Strange that it should be so, and ground of sorrow! but it is not more strange than true. For instance, will not

the seducer vaunt his triumphs over female innocence? Or what must we infer from a sad warning of the prophet, when we observe what it implies, touching another sin; "Woe unto them "that are mighty to drink wine, and men of "strength to mingle strong drink?" Experience must assure us, to our grief, that there are others who will make their boast in things like this; "whose God is their belly, and whose glory is in "their shame:"-" whose end," (let us observe further, for our admonition) if they repent not, "is destruction ;" and why? because they mind, and only mind, earthly things; which is, in fact, because they are profane persons.

§. 3. Contrast the right way and the wrong in yet another point. Charity "seeketh not her

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If we interpret this by reference to that direction of St. Paul to the Philippians already incidentally referred to, or that to the Corinthians in which he says, "Let no man seek his own, but every man another's wealth';" it can require no proof, that irreligion has no proper care at all for any welfare or improvement of others. If we conceive the feature here described to be, more simply, that charity is not selfish, nor studious of

Isaiah v. 22. and cf. Habak. ii. 15, 16.

s Phil. iii. 19.

t1 Cor. x. 24.

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