Without charity, that is love, the external work profiteth nothing; but whatever is done from charity, however trifling and contemptible in the opinion of men, is wholly fruitful in the acceptance of God, who regardeth more the degree of love with which we act, than what or how much we have performed. He doeth much, who loveth much; he doeth much who doth well; and he doth much and well, who constantly preferreth the good of the community to the gratification of his own will. Many actions, indeed, assume the appearance of charity, that are wholly selfish and carnal; for inordinate affection, self-will, the hope of reward, and the desire of personal advantage and convenience, are the common motives that influence the conduct of men.

He that has true and perfect charity, "seeketh not his own" in any thing, but seeketh only that "God may be glorified in all things;" he "envieth not," for he desires no private gratification: he delights not in himself, nor in any created being; but wishes for that which is infinitely transcendent, to be blest in the enjoyment of God: he ascribes not good to any creature, but refers it absolutely to God; from whom, as from its fountain, all good originally flows; in whom, as in their centre, all saints will finally rest.

CHAPTER XVI.

Bearing the Infirmities of others.

THOSE evils which a man cannot rectify, he ought to bear with humble resignation, till God shall be pleased to produce a change. This state of imbecility is, perhaps, continued, as the proper trial of patience, without the perfect work of which, we shall make but slow and ineffectual progress in the Christian life. Yet, under these impediments, we must devoutly pray, that God would enable us, by the assistance of his Spirit, to bear them with constancy and meekness.

If "after the first and second admonition, thy brother will not obey the truth," contend no longer with him; but leave the event to God, who only knoweth how to turn evil into good, that his will may be done, and his glory accomplished in all his

creatures.*

Endeavour to be always patient of the faults and imperfections of others; for thou hast many faults and imperfections of thy own, that require a reciprocation of forbearance. If thou art not able to make thyself that which thou wishest to be, how canst thou expect to mould another in conformity to thy will? But we require perfection in the rest of

*If he be a member of the same individual church, the rule of further proceedings, if the offence be open, is found, Matt. xviii., which every church member ought frequently

to read.

ED.

2

mankind, and take no care to rectify the disorders of our own heart; we desire that the faults of others should be severely punished, and refuse the gentlest correction ourselves; we are offended at their licentiousness, and yet cannot bear the least opposition to our own immoderate desires; we would subject all to the control of rigorous statutes and penal laws, but will not suffer any restraint upon our own actions. Thus it appears, how very seldom the second of the two great commandments of Christ is fulfilled, and how difficult it is for a man to "love his neighbour as he loves himself."

If all men were perfect, we should meet with nothing in the conduct of others to suffer for the sake of God. But in the present fallen state of human nature, it is his blessed will, that we should learn to "bear one another's burdens:" and as no man is free from some burden of sin or sorrow; as none has strength and wisdom sufficient for all the purposes of life and duty, the necessity of mutual forbearance, mutual consolation, mutual support, instruction, and advice, is founded upon our mutual imperfections, troubles, and wants. Besides, by outward occasions of suffering from the conduct of others, the nature and degree of every man's inward strength is more plainly discovered; for outward occasions do not make him frail, but only show him what he is in himself.

CHAPTER XVII.

The Exercises of Religion.

THE life of a religious man ought not only so to abound with holiness, as that the frame of his spirit may be at least equal to his outward behaviour; but there ought to be much more holiness within than is discernible without; because God, who searcheth the heart, is our inspector and judge, whom it is our duty infinitely to reverence. We ought every day to renew our holy resolutions, and excite ourselves to more animated fervor, as if it were the first day of our conversion; and to say-" Assist me, O Lord God, in my resolution to devote myself to thy holy service; and grant, that this day I may begin to walk perfectly, because all that I have done hitherto is nothing." |

According to the strength of our resolution, so is the degree of our progress; and much diligence and ardor is necessary for him who wishes to advance well for if he whose resolutions are strong, often fails, what will he do, whose resolutions are weak? We break our resolutions, indeed, from various causes, and in various ways; and a slight omission of religious exercises seldom happens without some injury to the spirit.

The good resolutions of the righteous depend not upon their own wisdom and ability, but upon the grace of God, in which they perpetually confide, whatever be their attempts; for they know, that

"though the heart of man deviseth his way," yet the Lord ordereth the event; and that "it is not in man that walketh, to direct his steps."

If for some act of piety, or some purpose of advantage to thy brother, a customary exercise is sometimes omitted, it may afterwards be easily resumed; but if it is lightly relinquished through carelessness or weariness of spirit, the omission becomes culpable, and will be found hurtful. After the best exertion of our endeavours, we shall still be apt to fail in many duties. Some determined resolution, however, must always be made, especially against those tempers and habits that are the chief impediments to our growth in grace.

The concerns of our outward state, as well as of our inward spirit, are to be examined and regulated; because both have a considerable influence in obstructing or advancing the spiritual life. If thou canst not continually recollect thyself, do it sometimes at least, and not less than twice every day, in the morning and in the evening. In the morning, resolve; and, in the evening, examine what thou hast that day been in thought, word, and deed; for in all these, perhaps, thou hast often offended God and thy brother.-Gird thy loins like a valiant man, and be continually watchful against the malicious stratagems of the devil. Bridle the appetite of gluttony, and thou wilt with less difficulty restrain all other inordinate desires of animal nature. Never suffer the invaluable moments of thy life to steal by unimproved, and leave thee in idleness and vacancy; but be always either reading, or writing, or praying,