and trouble him for any little Offence, and require ftrict reparation for every petty Damage he may unjustly sustain: he doth not take all Forfeitures that the Rigor of the Law would give him, or ftand with his Debtors for a day, or straight break off Friendship for the first Unkindness; but he will for a long time bear with the Failures and Miscarriages of other Men, as all of us do easily overlook and readily forgive the Mistakes or Misdemeanors of those whom we entirely love: with great Patience he waiteth their Amendment, and filently tarries till of their own accord they make him fatisfaction; and is always willing to hearken to any fair terms of Accommodation, and to accept of the least Submiffion and Acknowledgment. Contrary to all this is the Temper of those whom the Apoftle calls Fierce, and Solomon hafty of Spirit; who, when once offended, breathe forth nothing but utter Ruin and Slaughter, and are for the prefent destruction of all who stand in their way. Thus David in that great Fit of Impatience, 1 Sam. 25. when difpleafed at Nabal's furly Anfwer, refolved ftraight to murder him and all his Houfhold; and fo the Servant in the Parable of our Saviour, St. Matthew 18. who, tho his Lord had forgiven him a vast Debt of ten thousand Talents, yet after this, when he met with one of his Fellow-Servants who owed him but a hundred Pence, laid violent hands on him, took him by the Throat, would not tarry one hour for his Money, notwithstanding the poor Man humbly humbly befought him to have patience with him but for a while, and promised he would honestly pay him all. But a truly charitable Man fuffereth long, and forgiveth much, and dealeth with others as he hath experienced, and yet hopes God will deal with him; he giveth them time to recollect and bethink themselves, doth not foon defpair of their growing better, but tries all the Arts and Methods of Patience and Kindness, and is unwilling to be brought to Extremities, or to do any thing that may seem harsh or rigid: and in a word, had rather suffer a hundred than do one Evil. 2. Charity is kind, xensòs, gentle and courteous, eafy to be treated with, is gracious and benign, and as far as may be, ufeful to all. Christian Charity doth fweeten Mens Minds and Spirits; fmooths the Ruggedness and Unevenness of their Natures; makes them tractable, affable, and, as far as is confiftent with their Innocency, complaifant. Contrary to which is that Roughness and Sournefs of Difpofition and Manners which is diftaftful to, and grates upon every one that falls in its way; as it was faid of Nabal before mentioned, that he was fuch a Son of Belial that a Man could not speak unto him: Such were the Pharifees of old, grave, formal and morofe, troublesom and uneafy to all who converfed with them, fullen and froward. And too many fuch there are in the World, who pretend to great and high Attainments in Religion, Religion, and yet are of fuch techy and fiery Difpofitions, that there is no living quietly by them; nothing can please them, a Man is afraid of having any thing to do with them, they are of fuch wafpifh, quarrelfom, and churlish Natures. Whereas he in whom Chriftian Charity dwells, endeavours to oblige every one, and carries himself fairly towards all, so as to gain every Man's good Word and Opinion; he is calm and mild, and friendly in his Deportment, receiveth every one that addresseth himfelf to him with Civility and Refpect; his Demeanor is full of Compliance and Condefcenfion, his Carriage and Behaviour free, candid and ingenuous and indeed there is no greater Pleasure in the World, than what is to be found in the Conversation of those in whom the true Christian Temper and Spirit rules and prevails. No Man complains of fuch a one; he is not grievous or offenfive to any; and if he cannot do you all that Courtefy you defire, yet he fo civilly denies you, that you are almost as much pleas'd as if he had granted your Request. Charity is kind. 3. Charity envieth not; the charitable Man grudgeth not at another's good, doth not mutter and repine because his Neighbour thrives better, hath a greater Trade, is of better Repute, hath got a larger Estate, or hath arrived to greater Dignity and Preferment than himself. Charity rather rejoi ceth and pleaseth it felf in other Mens doing well; it addeth to a charitable Man's Contentment to fee other Men fatisfy'd, and doth really minifter unto, and encrease his own Happiness, to fee the Happiness of his Neighbours and Acquaintance. He findeth almost as much Delight and Complacence in their good fortune and fuccefs as they themfelves do; thus making the Happiness of every Man to become really and truly his own; It maketh him better to fee other Men in Health, and refresheth his Spirit to fee others chearful and pleased. No real Benefit or Advantage happens to any round about him, but he comes in for his fhare, and largely partakes of it; and the Pleasure of it becomes as truly his, as it is the Person's who is poffefs'd of it. Nay, as it hath been obferv'd by fome, here Love hath the advantage. I enjoy greater pleasure in my Neighbour's good Succefs and Profperity, than he himself can poffibly do: for all the Content and Joy that his Prosperity ministers to him, I have pure and unmix'd, without bearing part in thofe Cares and Troubles with which it is ufually attended. Love makes us not apt to take Difguft and Pet, tho God fhould beftow the good things of this Life more liberally upon fome others than our felves; whereas the envious Man would not have God do any good turn for any Perfon without his Leave and Approbation. Не He would alone engrofs and monopolize all the Bleffings of Heaven and Benefits of the Earth; or at least if he could have his Will, none should partake of them but fome private Friends of his, and those he hath a good opinion of. He would have God mind no one else in the World, nor hear any other Prayers befides his own; nay he reckons himfelf ill dealt with, and mutinies against Heaven, if any thing goes befide him, or any one enjoys fomething he is without. There is many a Man in the World who thinks himfelf beyond all Expreffion miferable, for no other reafon but only because another Man is happy; the good things his Neighbour enjoys eat up his Flesh, dry up his Marrow, and prey upon his Spirits, make his Eyes hollow, his Cheeks lean, his Face pale, and his Bones rotten. Hence it hath been obferved that envious Men are the only Perfons to whom, without form of Justice or Breach of Charity, we may do harm; fince to do them hurt or mischief, we need only do good to their Neighbours. Love envieth not. 4. Charity vaunteth not it felf, wigwigevelas. I fhall not difpute the ftrict meaning of the original Word, but follow our Tranflation of it. Vaunteth not it felf, is not infolent and domineering, and arrogantly impofing upon others, as if we only were wife and worthy to be regarded; but it is modest and governable, willing to yield, and comply, and lubmit to the Judgment of others. This |
