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We are now to view it in its regard to the temporal concerns of others. Christian love, carried into the ordinary affairs of life, is so far from being the least, that it is, I believe, the greatest proof of its being what it calls itself. For see, corrupt nature, while it hath made us selfish, hath also rendered us worldly. We naturally desire the things of this life, and because we desire them, we value and depend upon them. This is the case of every natural man, and that with jealousies one of another. But now, when a man can so far lay aside his selfish views, as to be nothing displeased with the wordly prosperity of another, nor finds any other use of what he hath more pleasing to him, than to help the necessities of others; and both these out of a heart drawn after the things that are above, and entered into the views and regards of God towards his creatures upon earth; then it is plain that the natural heart hath been renewed, and the man taken out of this world. In two respects then love is influenced towards the temporal interests of others, considering them in a state of prosperity, or of adversity and affliction.

Yet

First, then, charity doth not envy the prosperity and advancement of others, for in any sense "charity envieth not." How should it be love if it did? to envy the prosperity of others, is just what the natural heart suggests. People may say what they please, and may put on an air of satisfaction when others prosper; but in the meantime, if they look no higher than the present world themselves, jealous envy sits upon their hearts. And this not only with regard to money (though that I suppose most noto

riously encites envy, because the greatest and most common pursuit of earthly-minded men) but also with respect to station, honour, character, or any other present attainment.

It is he only whose affections are fixed upon heaven, that can endure without jealousy and disgust the prosperity of another. So the psalmist speaketh of himself, describing the workings of his own heart -"as for me, my feet were almost gone, my steps had well nigh slipped, for I was envious at the foolish, when I saw the prosperity of the wicked." This he could not endure, till he regarded them in another view. "It was," says he, "too painful for me, until I went into the sanctuary of the Lord; then understood I their end." The prosperity of others is not always a matter of joy to the Christian heart; he considers their end, and if their prosperity be rendered a snare to their souls, by the abuse they make of it, he cannot rejoice therein. This consideration will possess him with pity, but their prosperity is not a cause of envy; he doth not suffer his heart to envy them, though with the psalmist he should be inclined so to do.

We shall all do well to search our hearts here. "Charity envieth not." What was it which drove the princes and presidents of Darius's court to obtain an impious decree against Daniel? Was it not because the king thought to set him over the whole realm, in dignity above them all? When any is distinguished above you by abundance and honour, do you find your heart set against him? If so, you must needs be of the world, and only envy him, because he hath attained what you wish for yourself. Why did Jacob's other sons envy Joseph? Was it

not because their father loved him more than all his brethren? And what was the consequence? "They hated him, and could not speak peaceably unto him;" they cast him into a pit, and at last sold him into Egypt. And we, do we hate those who attain that worldly thing we aim at, who stand in our way, or thwart our schemes? Cannot we speak peaceably to, and much more of them? Are we contriving in our hearts their disappointment and damage? Are we rejoiced when they are removed by providence, misfortune, or death? Alas, this is devilish envy. The ten had indignation against James and John, when their mother had requested for them of the Lord, that they might "sit the one on his right hand, and the other on his left, in his kingdom." The best of God's children are liable to envious suggestions. We have too much of the world in us all, and while this remains we shall need to walk heedfully, lest the strivings of an envious heart extinguish love. Even in religious causes envy will be working, and we shall be apt to hate others, because they have more distinguished gifts and graces than ourselves. Excuse this needful hint, which is not directly in our way, while we are speaking of love as it regards the temporal interests of others. It doth not envy their prosperity, though it may not be said always to rejoice in it; for in this it considers the end, and either is pleased or grieved, as the welfare of men's souls seems to be affected thereby. In the book of Proverbs, from the beginning of the fourth to the end of the ninth chapter, Solomon, as it appears to me, introduces the advice he had received from his father

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David. But whether David's or Solomon's, it contains the best instructions ever given by a father to a son, and which I cannot but earnestly recommend to the perusal of the one and the other, and to parents especially, that they may see what instructions they ought to give to persons who are growing up, and what views themselves ought to have towards them. To the present purpose, therein it is abundantly evident that wisdom, i. e. godliness, is the main thing to be regarded, and that if a man with all his getting doth not get understanding, we can have no cause to rejoice over his prosperity. But,

II. We are to see how love acts towards those who are in adversity and affliction. We are come now to what the world means by charity, and beyond which they have no apprehension of charity. True it is, helping others in their distress, is an eminent branch of love; but then all such helping others in distress is not charity. Wherefore, that you may see what are the true exercises of brotherly love in this matter, and also may not think yourselves charitable merely because you give, though it be never so largely, we will briefly consider the following points. (1.) What outward distresses render people objects of charity? (2.) What it is which love readily ministers to them out of its ability. (3.) The principle it acts from in ministering help. (4.) The measure in which love doth it.

1. What outward distresses render people objects of charity? And here I say generally, all persons in distress are objects of charity; whoever needs relief demands charity. Helpless childhood, and decrepid

age, poverty, sickness, affliction, oppression, have their several claims, and challenge their several helps from Christian love. Nor do I know of any other distinction, allowed to be made between the persons under any of these distresses but only this-that those of a man's family and kindred have the first demand upon him-" if any provide not for his own, especially for those of his own house, he hath denied. the faith, and is worse than an infidel;" and next to them, those who are "of the household of faith," by which we must understand such as are of a more pious and orderly conversation, who therefore are to be preferred to others. Only here it will be needful to remark, that some who demand relief, are not objects of charity. If a man will not work, and yet is able, neither should such a one eat. Yet one who did not work when he was able, and now cannot work if he would, such a one must be regarded as a real object of charity. For we may not take up God's province in executing judgment, who asks by St. Paul, "who art thou, who judgest another man's servant?" If you say, to relieve those who have brought their distresses upon themselves is to encourage vice and idleness, I answer, you have not to do with a man's vices, but with his wants; you do not encourage his idleness, but relieve his necessities. If afterwards when his distress is over, he encourages himself from a like expectation of relief in his perverse ways, or others take occasion from hence to do likewise, the fault is not yours, but his and theirs. You must leave them to God, who will have it his sole prerogative to execute judgment; "vengeance is

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