SERMON XIX.

1 COR. xii. 31.

And yet shew I unto you a more excellent way.

THERE being evidently a comparison in the text between the more excellent way and something before mentioned or intended, it is necessary to look back to see how the relation stands, and what the thing is, to which the more excellent way is compared and preferred. The whole chapter is upon the argument of spiritual gifts; where their author, their end, their diversities, and their value are all distinctly laid down. As they all came from the selfsame Spirit, who divideth to every man severally as he will; so the end and design of them was the profit and edification of the church. Their respective value therefore may be estimated from this consideration; each was better than other as it most promoted this end. As to their diversity, let it be sufficient to observe that it was very great; there was a subordination of them, as there is of the members in the human body. For to one was given by the Spirit the word of wisdom, the faith and doctrine of the gospel, which is the wisdom of God; or such a mouth and wisdom, in the defence and confirmation of it, as all their adversaries were not able to gainsay nor resist to another the word of knowledge, enabling him to understand and explain all the mysteries and all the knowledge of the

Old Testament to another faith, so vigorous and active as to manifest itself in miraculous and supernatural effects. To another the gifts of healing all manner of diseases; to another the working of miracles, a power of performing operations still more miraculous, as casting out devils, and raising the dead to life to another prophecy; to another discerning of spirits, highly necessary when many false and seducing spirits were gone out into the world: to another divers kinds of tongues, and to another the interpretation of them.

These were gifts and powers of a very extraordinary nature, and yet the excellent way, spoken of in the text, is preferred before them. What way that is appears from the next chapter, which is wholly taken up in the description and commendation of charity. In pursuance therefore of this subject I shall shew,

First, The nature and extent of charity at large. Secondly, Upon what accounts it is so highly commended and to bring this matter nearer to the occasion of the present assembly, I shall shew,

In the last place, how justly such instances of charity as this before us are entitled to our approbation and encouragement.

Charity is one of those words which, through length of time, has suffered some alteration in its meaning. It often signifies now in common use no more than giving of alms; though that at best, and when it proceeds from a principle of charity, is but one effect of it; and when done, as it may be done, upon selfish motives, or out of mere simple good nature, is no effect or argument of it at all. If this will not help us to the true notion of charity, much

less shall we find it in any personal or party-passion; where our love to parts is generally so strong and eager, as to destroy our benevolence to the whole. Even the love of one's country, though laudable surely when under proper regulations, whenever it exceeds its due bounds, may become the source of many mischievous effects. If the Jew could not extend his good-will beyond the limits of his country, and the professors of his religion; did not too the politer parts of the heathen world represent the rest of mankind rather under the image of barbarians than men? In consequence of which, they thought it scarce murder to destroy them.

But Christian charity, in its widest acceptation, is neither more nor less than universal love, distinguished by its object into divine and human; the one productive of all holy obedience to God, the other active in doing good to men. It is to the latter of these that our attention is now directed, both by the occasion and the subject. For though we need not say that St. Paul excludes the love of God in what he says of charity in the context, yet it seems plain from the qualities he there ascribes to it, that he had principally in his eye the love of our neighbour. Who that neighbour is, our Lord has taught us in his parable concerning a good Samaritan, who relieved a person in distress, with whom he had no connection but the common tie of humanity; when two others, under greater obligations to assist him, had passed by him without compassion, and left him to expire of his wounds. Our neighbour then is any man, or every man, to whom we have an opportunity of doing good. And charity consists in that good-will towards men, that habi

tual disposition and readiness to do them any good offices, which in a change of circumstances we could reasonably expect from them; which is, in effect, loving our neighbour as ourselves.

As we are at best but indigent beings, our liberality and bounty must be limited; and it is but reasonable perhaps that they who stand nearest us should most amply partake of them. St. Paul, who commands us to do good unto all men, that is, as much as in us lies; immediately adds, and especially unto them that are of the household of faith. But though the power of doing good be limited, the disposition and desire of doing it should be more extensive, and our benevolence universal, though our bounty be confined. Indigent as we are, our love may be unbounded, and we may wish the good we are unable to produce. One caution, however, is always to be remembered, very needless, it may be, with regard to good men, but necessary to be mentioned in justice to the subject we are upon, and that is, that good wishes will not stand for good deeds, when it is in the power of thine hand to do them. And if some persons have thought that Christianity itself is but a kind of divine philosophy in the mind, it is not impossible but others may imagine that Christian charity is but a sort of sedate benevolence in the heart; much pleased with the contemplation of itself, but of little benefit to others, and consistent with great indolence, if not with great vice. But St. James and St. Paul have determined in another manner: If a brother or sister be naked, and be destitute of daily food, and one of you say unto them, Depart in peace, be ye warmed, and be ye filled; notwithstanding ye give them

not those things which are needful for the body; what doth it profit? And St. Paul is so far from considering charity as a mere inactive affection, that he represents it as the sum and substance, and fulfilling of the law. 2 Ye owe no man any thing, (so the scope and sense of the place seems to require it should be rendered, ye owe no man any thing,) but to love one another: that is, all the duties which man owes to man are comprehended in this of love, or charity; for he that loveth another hath fulfilled the law. For surely he that loves another will not injure him, either in his bed, or person, or property, or reputation, or so much as covet any thing that is his; he will neither commit adultery, nor kill, nor steal, nor bear false witness, nor covet; on the contrary, he will serve and assist him in all these respects as opportunity offers, or occasions require; and therefore, by just consequence, he that thus loveth another hath fulfilled the law. For all these duties relating to our neighbour, and if there be any other commandment of this kind, it and they are all briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself. Particular duties and virtues have indeed distinct names of their own, but still they are all but parts and branches of this royal law. And all transgressions of duty are in reality transgressions of this same law of love, however they may be marked by various denominations: for all the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself.

Having observed thus much concerning the na

a Romans xiii. 8.