careful to exprefs the benevolent difpofition of our hearts, by all outward acts of beneficence, according as our stations and capacities are, and according as the needs and fufferings of other people require our helping hand; as, to fave life, when it is in danger; to relieve the oppreffed; to take care of the fick; to help the infirm; to feed the hungry; to cloath the naked; to cherish the comfortless; to lift up the head that hangeth down; to vifit the fatherlefs and widow in their affliction; and to fend up to the God of comfort, our charitable interceffions for all.

Thus, Charity fuffereth long, and is kind.

THE NEXT property of it in my text, is this; Charity envieth not: That is, will not be disturbed or grieved at another's happiness; or at any thing, wherein another excells. The fcripture calls this paffion, an evil eye; and fome of the ancients have compared it to a difeafe in the eye, by means whereof, it cannot endure to behold any fplendid or bright object.

Of all the distempers of the mind, there is none that proceedeth from a worse, nor

yet

yet from a weaker caufe. For it is not grounded upon any personal crime, but upon a wicked opinion of partiality in providence, and upon an abusive conceit of one's own deferts.

Where is any injuftice or blame in the man, if God pleaseth to bless him, with outward or inward gifts, above his neighbours?-Yet this is the original of envy,— that for great and wife reafons, God doth dispense his goodness to fome, with a more liberal hand, than what he extendeth unto others. And can any thing be more wicked, than to quarrel with the divine being for his bounty? Or can any thing be more unreafonable, than to find fault with a man, because he is happily made a partaker of it? For anger, and hatred, and fome other vices, there might be fome tolerable pretence, did not the laws of religion forbid them: But this vice is the most unfortunate of all, that it hath no covering but an evil heart.

But I am not now to confider so much the unreasonable nature of envy, as how con-. trary and oppofite it is to a spirit of charity. For, whereas a charitable person wisheth well to all, and endeavours, as far as in him

lies, to do good to all; the envious wretch grieves and pines, murmurs and complains, frets and rages at his neighbour's happiness.

Such a wretch is not fo much as charitable to himself; because his great (yea almost his only) kindness, is to a vice, that is his cruellest enemy; to a vice, that cuts and pierces him to the quick; to a vice, that eats daily upon his vitals, and into his heart; and in return for its entertainment, gives him nothing but gall and wormwood.

And how can it be expected, that a man fo imbittered fhould be charitable to any other. If you have envying and bitter ftrife in your hearts (faith St. James), glory not, and lye not against the truth. This wisdom defcendeth not from above, but is earthly, fenfual, and devilish. For where envying and Strife is, fays he, there is confufion and every evil work. There is meannefs of spirit, covetousness, detraction, hatred, lying, malice, fraud, oppreffion, partiality, cruelty, and too often blood-guiltiness it felf. The firft blood that ever was fhed upon the earth, was shed out of mere envy; because the Lord had respect unto Abel, and to his of fering. Yet how was it a crime in Abel,

I

or

or why was he to be blamed, that God loved him?

An envious fpirit being fo inconfiftent with charity, fo repugnant to it, so utterly deftructive of it; we should use all poffible means, to pluck out of our fouls this poifonous root of bitterness.

Then shall we be charitable indeed, when we unfeignedly defire, not only the eternal, but even the temporal profperity of all men, and ftrive according to our ability to promote it. Then fhall we express our charity indeed, when we feek not our own only, but confider the cafes, and fuit our felves to the circumftances of others, as if they were our own too; when we blefs God for them, and are fatisfied and pleased to see our neighbour's welfare and profperity. Then are we charitable to all men, when instead of fretting against any, we take compaffion upon the worst, lamenting and pitying their unhappiness as well as fin, when they abuse and misapply the mercies of God to them.

Then are we charitable indeed, when we rejoice for those gifts which the divine bounty bestows, especially upon good men; when we are thankful for them, and make

this chriftian ufe of them, as to become our felves the wifer and better for them.

Then are we charitable indeed, when we are contented with our own prefent portion, and fatisfied with other mens; entirely submitting to the will of God, with this comfortable perfuafion, that in the feveral acts of his providence to them and us, he doth that which is beft for us all; if not that which we most covet, yet that which we moft need.

In fhort, to acquiefce in his goodness and wisdom, confidering how much we enjoy above what we really deferve, how many thousands that deferve as well come vaftly short of us, and how little short we our felves comparatively come of those who deferve better;-To put a due value upon every the least bleffing of God, and with all modeft refignation to leave our felves, our fortunes, and our brethren, to his government and difpofal :-This is at once to be wife, patient, pious, and charitable also. Charity envieth not.

THE LAST property of charity in my text, is this; Charity vaunteth not it felf, is

not