A Discourse Concerning Kindness

A Practical Discourse Concerning KINDNESS.

ONE Incomparable Excellency of the Gospel-Institution, and an unexceptionable Argument of the Divine Original and Authority of it, is the noble System of Practical Duties and Moral Ver •• es, which it affords us. For therein the Agenda, or matters of Practice, ( 〈◊〉 well as the Credenda, or matters of Faith,) are more exactly stated, more perspicuously discovered, and wisely elevated to a greater height of Purity and Perfection, than in any other Religion in the World. The Gospel of Christ is a most perfect Law of Liberty, a complete • , universal and unerring Directory, comprizing our entire Duty; fully supplying the defects of the Jewish AEconomy, and infallibly correcting the Errors of the Gentile Philosophy. Very just and true are those observations of the Psalmist, That th • 〈◊〉 is very 〈◊〉 ▪ and the Commandment •• c •• ding broad. For it reaches to the whole Man in all it's Powers, & to our whole • ehaviour in all Cases and Capacities. It prescribes our Duty towards God and towards Man, towards our Selves and towards Others, and that in its just latitude and genuine extent, without rigor, mistake, or deficiency.—Particularly, it gives us the most perfect Canons for the government of our Conduct towards our Neighbor: and among the many other Branches of our Duty towards others, which it invites and obliges us to the observation of, That too unfashionable virtue of Brotherly Kindness is none of the least considerable. With Injunctions and Directions whereunto the Gospel so abounds, th • t it may well be styled, The Law of Kindness, The royal Law of Love. —As in a multitude of other Places, so particularly in our Text, we are called upon to come into the practice of this excellent Virtue. The Exhortation speaks to us on this wise, —PUT ON KINDNESS.—These are the Words of inspired Paul, the great Doctor of the Gentiles, and come armed with the Majesty and Authority of the Prince of Peace, in whose Name they were delivered; which consideration bespeaks our attentive Regards unto them. And I am apt to think, the Meditation is not unseasonable.—I shall not detain you with a needless Analysis of the Context: but will immediately apply myself to consider the words, as they lie before us, under an abstracted view. Our Text needs little Explanation.—The Original Word here rendered Kindness, is elsewhere variously translated, Goodness, Grace, Gentleness, Easiness, Courteousness, Bounty, &c. It generally • igni • ies that Habit or Principle, whereby we are inclined and study to accommodate ourselves and become

The Phrase— Put on —is Metaphorical, alluding most commonly to the putting on a Garment. Hence, Brotherly Kindness (the Thing to be put on ) is here resembled to a Vesture; and that not ••• ptly, as might easily 〈◊〉 shown. As for instance; Garments are for Necessity and Safety, for Strength, Comfort, and Conveniency: Even so of the same Importance, Service and Consequence is Christian Kindness. This Spiritual Armor, This Coat of Maile is of such Behoof and Necessity, that if we are found Naked & Uncloathed upon, we lie open and exposed to innumerable Evils and Perils: and have nothing to screen us from the strokes of God's vindictive Wrath, and want that which tends to protect us against, and help us to bear up under, the Blows of Man's Malice: and this as a Girdle about our Loins, will strengthen, steady, warm and accommodate us very much in attending the Services and discharging the Duties of our several Stations and Relations.—Again, Garments are for Distinction of Persons. Men are, or should be, distinguished from one another by their Habit or Cloathing, agreeable to their various Ranks and Conditions in the World. It is allowed, that Persons of Quality, the Great and Rich, such as dwell in King's Houses be dignify'd and distinguished by wearing of Soft Raiment and Costly Apparel! But for Inferiors to appear above their Order and Place, and to affect an Equality to Superiors, (the Page to go like his Master,) this threatens Consumption & Confusion to a Common-Wealth, and is an Enormity not to be tolerated by any wise and just Government.—This is another Property, wherein the Virtue under consideration may be compared to a Garment. Brotherly Kindness is what God would have Believers to distinguish themselves from others by. This is in Scripture made one distinctive Character and Badge of the Christian Profession. Thus, Joh. 13. 35. By this (saith our Blessed Savior) shall men know that ye are my Disciples, if ye have love one to another. So, 1 Joh. 3. 10. In this the children of God are manifest, and the children of the Devil: whosoever doth not love his Brother, is not of God. Brotherly Love is the very Mark, and Livery of our Lord's Family. It is one of the Criteria, whereby Believers are to manifest themselves a peculiar People, separate from Sinners. And by this Professors in the first Times of the Gospel signalized themselves; —Again, Garments are for Ornament. Thus had the Holy Priest of old his Garments for beauty and glory, that He might look great in his Ministrations. Thus the King hath His Royal Apparel to show forth the honor of His Majesty. So likewise the Bride hath her comely Attire for Ornament and Splendour.—Thus in like manner, Brotherly Kindness is none of the least Ornaments of a Christian. This is one of the Garments of Salvation, the White Raiment of the Saints, and is to them as the Princely Robes, the Priestly Vestments, and the Wedding-Garments. 'It is part of the King's Daughters Apparel, whose Cloathing is of wrought Gold, and her Raiment of Needle Work, very curious and costly, truly rich and highly valuable, clean and bright; and of a sweet smell, like the smell of Lebanon, like the precious oyn • meant upon the head, that ran down upon Aaron's beard, that went down to the collar of his Garment. Brotherly Kindness puts no small luster upon the Beauties of Holiness: When Professors add to Godliness, Brotherly Kindness, This is the Church's Glory; This renders it beautiful as T • rzah, comely as Jerusalem, fair as the Moon, clear as the Sun, and terrible as an Arm: with Banners. — The Ornament of a meek, quiet and kind Spirit is in the sight of God of great price. Christian Charity, that Diadem of Beauty, and Ornament of Grace, is an adorning of the Soul, the more noble Part: And verily such as are invested with this Garment of Praise, even Solomon in all his Glory was not arrayed like one of these. This is the great Beauty of our Profession; 'tis an Eternal Excellency; the Excellency of Dignity; and such as are destitute of it are truly clothed with Rags and Shame, altho' they may wear all the external Ensigns of Honor. These without That, are but a Reproach unto Men. Benignity and Beauty are so nearly related and inseparably wedded, that (I find) the very same word which in one place is rendered Kindness, Goodness, Mercifulness, &c. is in another place rendered Goodliness, Glory, or Comeliness: which intimates no less than that Christian Kindness puts a Loveliness on the Soul, makes the Face to shine, and is truly amiable and honorable in all.

NOW this goodly Raiment, is what the Apostle exhorts us to Put on. — Put on Kindness. —The Phrase t • lls us, that this Virtue is Preternatural: not a native Adjunct, but an additional foreign Quality. By the Fall we were stripped of this Spiritual Garment, and we come naked into the World. A Man may with as much propriety and truth be said to be born dresst, with his Cloaths on his Back, as endued with a true Principle of Charity in his Heart. 'It is a Complaint of an ancient Date, and ever true of all in the state of unrenew'd nature,— Homo Homini Lupus. —Men are naturally mere Wolves, living in malice and envy, hateful and hating one another. There may be▪ indeed the shadow and appearance of Love in a Wicked Man, but not the Truth and Reality.

AND when we are Exhorted to Put on Kindness; It may note,—That we should get furnished with the Mantle of Christian Charity, provide ourselves with it, Have it in a readiness and not have it to seek in time of need.—And that this should be proportionable to us; answerable to our Statu • e and Figure.—And that we should be everyone Personally clothed with it, that we ourselves learn to show Kindness, and not excuse ourselves with the pretence of others Charity, anymore than we should be content to go naked or ragged, while others appear in rich Apparel.—Again, It intimates, that we should bestir ourselves and give diligence to work our Hearts into a charitable Frame; that we donit lazily and sluggishly sit down and expect to be clothed, without any endeavors of our own; but that we ourselves be active, and essay to put on this Heavenly Temper; yet this with an humble dependence on the help of the Holy Spirit, whose Garment it is; of His preparing, and His putting on as the Supreme Agent.—We must put it on, as some close under-Garment; gird it tight and fasten it firmly about us, and not let it hang loose and • lack, which will lessen it's comeliness and warmth.—We must put it on, as our ordinary Attire, which we cannot do without, and which we wear every Day and all the Day long. We must put on Charity as duly as we put on our wearing Cloaths. There must be an habitual fixed disposition to it, and a persevering exercise of it. "We must always appear in it, as in our Cloathing, and never without it"; and reckon ourselves undrest, to our shame, if it be off at any time.—We must put it on as Armor: We must buckle it on regularly and be covered with it entirely, as Soldiers completely Arm'd: and we must daily be proving our Armor, that we may grow skillful and expert in the use of it, and that it maynit be a burden to us.—We must put it on as an Ornament; with as much care and exactness as a Bride puts on her nuptial Attire; with as much Delight and Satisfaction as a Prince elect, His Crown & Robes of State; and with as much Solemnity as the High Priest of old His goodly Minesterial Apparel.—In a Word, Our Charity must be visible, apparent, and shine before others, as Rich and Splendid Raiment upon us doth; and hereby we should appear great and distinguished from others, as a Man by the peculiar Habit of his Office. We should take a Pleasure, and a sort of holy Pride, in wearing of it, as our Glory, Honor and Praise.—Thus the Apostle in our Text calls upon Christians to put on, as the Elect of God, Holy & Beloved, Kindness.

THE only Note or OBSERVATION I shall insist on from these Words, is This, viz.

DOCT. THAT Kindness to others is one part of Practical Christianity, of indispensable Obligation upon every Professor: a Gra • e which all should be endued with,—a Duty which all should apply themselves to the Practice of.

IN handling of which Prop ••••• , I shall observe this Method. (1) Explain the Nature of Kindness. (2) Show the Extent of it. (3) Our Obligations hereunto. And Finally make some brief Application.

I. TO show the Nature of Christian Kindness. And here, This Virtue may be considered, either as Seated in the Heart, or as Exhibited in the Life, and so it implies both Benevolence and Beneficence: a bearing good▪ will unto our Neighbor, and being on all occasions, obliging and officious, amicable and Serviceable unto others.

1. IT may be considered as seated in the Heart: as a Grace or inward Habit; and • o means that frame or temper of mind, whereby we are in all regards favourably disposed, and kindly affectioned towards others. It implies a certain Good Nature, Sweetness, Softness, Compassion, Lenity, Civility, Candour, Ingenuity, and Generosity of Spirit.—This Benignity works differently according to the various Circumstances of the Object, a • d extends to all it's Concerns. Thus, in Case of our Neighbors Welfare and Felicity, it will move our Joy, and create Satisfaction. Duty obliges us to Rejoice with them that do Rejoice, (Rom. 12. 15.) an • Charity (where it reigns in any Soul) does incline and excite hereunto. A true Spirit of Kindness is utterly inconsistent with prevailing Envy. Hence the Apostle separates these Two, 1. Cor. 13. 4. Charity is kind, Charity envieth not. A Charitable kind Temper will not repine but rejoice at the Prosperity of others, when it is for God's Glory, will be sincerely glad to see them flourishing in the World, rising in their Reputation, and various temporal Interests, reigning in Peace, Wealth & Power: But especially Christian Kindness will rejoice greatly to see Men walking • n the Truth, to see their Souls prosper; will delight itself in the growing abundance of their Spiritual Glories, Delights and Riches. Charity rejoiceth not in Iniquity: but rejoiceth in the Truth, (1 Cor. 13. 6.) Upright Christians have no greater Joy than this, 2 Epist. Joh. 4.—Further, In Ca • e of Adversity, This Kindness will excite our affectionate Sympathy with our Neighbor; It will make us weep with them that weep, (Rom. 12. 15.) and bear the Burdens of other • , (Gal. 6. 2.) and with bleeding Bowels mourn and grieve, when Providence frowns on 'em, and blasts their Credit, Health, and Worldly Interests: But above all, it will draw forth our compassionate Regards to them under Spiritual Troubles; will make us commiserate impenitent Sinners under the insupportable weights of Guilt, and Fear and Misery that lie upon them; and pity the Saints under their various Griefs, and Doubts, and Cares and Infirmities, which lie as so many Loads upon them.—A truly Christian benign Spirit has a • ender fellow-feeling with them under all 〈◊〉 grieved for the affliction of Joseph, and remembers them that are in Bonds, as bound with them, and them which suffer adversity, as Suffering with them. In a Word, It divides both Joys and Griefs. It deeply resents and shares in, both the Evil and the Good, which others meet with. 'It is the Language of a charitable Spirit, That,—Who is strong and I am not strong? who is weak and I am not weak? who is offended, and I burn not? 2 Cor. 11. 29.—Further, In case of Injuries and Affronts received, it is slow to anger, desirous to forbear, and ready to forgive. We read, Jo • l 2. 13. The Lord is merciful and gracious, slow to anger and of great kindness. And He would have us show our kindness in the same manner. Eph. 4. 32. Be ye kind one to another, tender hearted, forgiving one another, even as God for Christ's sake hath forgiven you. And this is the Disposition of á truly Christian temper. Hence Kindness, Meekness, Long-Suffering, &c. • are in our Text join'd together as of near affinity. And we read, (1 Cor. 13. 4, 5, 7.) Charity suffereth long, and i • kind, is not easily provoked, beareth all things. It is not hasty nor severe in it's Resentments; It chains up our Passions, and will not suffer them to rise into transports of fury, and boil up to excessive heights upon every petty Displeasure, nor wi •• suffer Revenge to fasten on our Thot's, or Anger to rest in our Bosoms: but makes us easy to be entreated, inclines us to long for bearing, and enables us quickly to digest an injury; knowing that 'tis the discretion of a Man to defer his anger, and his glory to pass over a Transgression. —Moreover, In Case of the Infirmities of our Brethren, a Charitable Kind Spirit will dispose us to bear 'em, and conceal 'em. We are bidden to receive him that is weak in the Faith, and to bear the infirmities of the weak. And we are told, that Charity will cover the multitude of Sins; Sins of common infirmity, and grosser Sins reformed. It will excite us not only to hide them from the view of others, but also to put 'em (as much as possible) out of our own • ight, to bury them in Oblivion; to excuse and make the best of them: True Charity will keep us back from evil Surmisings, rigorous Censures, and severe Criticisms on our Neighbors Conduct. It will make us candid in our Interpretation of what others say and do; applauding what is Good, and setting it off with all the advantages that the discretion of an honest heart can suggest, and forbearing to aggravate what is Bad. It will make us jealous over ourselves least we call Good, Evil, and Sweet, Bitter; 'twill make us cautious not from single acts to infer a rooted custom; cautious how we judge of Men's Principles and Ends in any action, and wary not to draw up any rash conclusion from inevident Symptoms, and undemonstrative Circumstances, & wary not to condemn Men upon uncertain Reports, as is too much the manner of an uncharitable World; but is as criminal, as common. And it will make us take heed that we donit condemn beyond the Importance, as well as Evidence, of the Fact; careful not to imagine Bad worse, industriously to lay on weight, & load an apparent Failing with unreasonable Aggravations; to roll it like a Snow-ball, and make a Mountain of a Mole hill; to doom that "a mortal Plague, which may be only one of the Spots of God's Children". And then in all doubtful and difficult Cases, where there is room for a favorable sense, and which will fairly admit of a good Construction, as Christianity does oblige, so Charity will engage, us to think the Best, to make all possible Allowances & Abatements, least we should be over-wise, and righteous overmuch. We read, 1 Cor. 13. 5, 7. Charity thinketh no Evil, covereth all things, believeth all things, hopeth all things, endureth all things. Charity will keep us from being too curious and scrupulous, nice and captious, apt to take offense and str •• t to mark what is amiss. The Charitable Christian finds so much out of order at home, that he has little will to gaze abroad; He finds so much work for Self -judging, and ground for Self -loathing, that he has very little leisure to play the Momus on his Neighbors.—But Furthermore, in Case of Difference of Opinion in some lesser Matters, (that donit strike at the Foundation, and in which the Godly Learned are of • arious minds,) we should see to it that we be wise unto Sobriety, that we do nothing by partiality, but judge righteous Judgment, that we donit over -interpret and blacken the supposed Errors of others, but put the fairest Glosses upon them, and

And we must be careful not to lay too great weight upon the Matters in variance, nor be too stiff and tenacious of our conceits, but in lowliness of mind be ready to suspect our own Judgment, (the Best being such as know but in part, ) and take heed that we be not divided in affection from those, from whom we differ in Apprehension, that our unhappy Dissention of Judgments bree •• , not a more unhappy Dis-union of Hearts, but that notwithstanding the contrariety of our Opinions, we keep the Unity of the Spirit in the bond of Peace and Love, each esteeming other better than himself.

THUS I have considered the Grace of Kindness, as 'tis seated in the Heart. In the next place,—

2. IT may be considered, as Exhibited in our Lives. Kindness must be not only our Temper, but our Practice: and indeed the more 'tis our Temper, the more 'twill be our Practice.

1. IT must be shown in Speaking Kindly. Our Language should express our inward Affection, and breath universal Amity. Out of the abundance of the Heart, the Mouth should speak forth the words of truth and soberness, of Love and Kindness. It is part of the Character of a Virtuous Woman, Prov. 31. 29. She openeth her mouth with wisdom, and in her tongue is the law of Kindness. The Law of Love written in the heart, should influence and govern the Tongue, and dictate the most ingratiating, the most endearing Expressions. A kind Spirit will put us upon seeking out acceptable words. A soft Answer and goodly Words are the Dialect of Sincere Charity.—Our Discourse for the Matter of it should be under the direction and restraint of the great Law of Kindness. In Conference with one another we should speak Things benign & grateful weighty, useful and entertaining. We should be careful to let no corrupt communication proceed out of our mouths, but that which is good to the use of edifying: and all Evil-speaking must be put away from us. We must guard against every Thing, that carries in it Malevolence, Pride, Insult or Provocation, must lay aside all hard spe • hes, grievous words that stir up anger; & all foolish Jesting, which is not convenient; bring no railing accusation, nor evil Imprecations. 'It is for a foul-mouthed Shimei to curse, a blasphemous Rabshakeh to revile, or a bloody Jezebel to insult and threaten. And then in our Talk of others, we must take heed le • t we at any time or in any measure incur—that foul Character the Apostle gives of some, (1 Tim. 5. 13.) Tatlers, Busy-bodies, speaking Things which they ought not. We must shun Whispering, Tale-bearing, the fuel of strife, and Backbiting, the quench-coal of Love, and common Plague of the World. When we talk of others, Let it be of the Good Things that may be found in them; which is ever the more human and • he more honorable Part. If we give our mouth to evil, and our tongue frame deceit, we trespass upon the common Laws of Equity and Humanity, and forfeit that blessed Character of a Citizen of Zion, which • s given in Psal. 15. 3. He backbiteth not with his tongue, nor taketh up a reproach against his Neighbor. —And further, as to the Manner of our speaking, It should be tempered with Goodness, and sweetened with Benignity. Our Speech, both as to the Phrase and Delivery, should be soft, familiar and winning. Indeed we must not wheedle and cajole, fawn and flatter, sooth and complement; having men's Persons in admiration because of advantage. Neither may we on the contrary snap and snarl, or huff and hector, nor yet flout and ridicule. 'It is for a wicked Ishmael to scoff, a churlish Nabal to answer roughly, for the proud Babylonians to bellow as Bulls, for a treacherous Judas to speak with flattering Lips, 'tis for Children to throw dirt and squibbs in each others face, and for Madmen to cast Arrows and Firebrands at one another: and seest thou a man hasty in his words, there is more hope of a Fool than of him. —Our Speech should always be with Grace, seasoned with S • lt. (Eph. 4. 6.) Salt, in allusion to its uniting Quality, was among the Hebrews an usual and apt Metaphor for Peace and Friendship. Unto which our Savior very plainly alludes, Mar. 9. 50. Have Salt in yourselves and Peace one with another.—Our Lip • should speak Peace, and our Conversation • avour of a well-disposed and good Nature. We should be affable, communicative and use an honest freedom, and also be respectful and courteous, avoiding all hars • Sounds, all jarring Notes, and grating Accents. 'Twas Naphtali's famous Character,—That, Gen. 49. 21. He giveth goodly words: And this must be our endeavor if we would approve ourselves the Peaceable in Israel. The sincere Love of the Heart should flow out at the Lips. Upon all occasions our Speech both as to matter and manner should be kind. Thus In administering Reproofs; in doing this we must not cast Stones and shoot Arrows at our Brother, nor give hard and biting Language, as the manner of some is. Our Hearts should be steeled with Courage, and yet the Admonition be tempered with Compassion, which will be an excellent oil that will not break the Head, but will tend to soften the Heart and heal the wounds of Sin. Even when the Case requires us to be somewhat warm and sanguine, and to rebuke sharply, yet, then Brotherly kindness should bridle our Tongue, indite and order our Speech, so as that our Rebukes may not sound like the cutting Revilings of a wrathful Enemy, but the compassionate Chidings of a displeased Friend. We must not dress our Reproofs in Satyr, not launch out into undue vexatious Comments & Invectives. We must exercise a godly jealousy over ourselves le • t at any time there be out breakings of vicious wrath, and we deceive ourselves by palliating it with the fair, but false, pretence of pious Zeal. To offer close convincing Expostulations, allayed with the Correctives of humble loving Expressions, is the method of a wise Reprover. A soft tongue breaketh the Bones. —So in managing our Contests and Disputes with one another we should put away all bitterness and wrath and clamour and evil speaking. We should speak the truth in Love, even when we contend earnestly for the Faith. We should endeavor fairly to state, and mildly to debate matters in difference, with easy words and unru •• l'd passions. 'It is prescribed particularly as the Duty of a Minister (who by Office is set for the defense of the Truth,) that He must be apt to teach, no striker, but patient, not a Brawler. (1 Tim. 3. 2, 3.) But this Rule is of equal Obligation upon All; none have a Licence to smite with the Tongue, the Tongue of Deceit, nor the Tongue of Calumny. There should be no Noise of Axes and Hammers in the House of God. The Servant of the Lord must • ot strive, or be contentious, but gentle unto all men, in meekness instructing those that oppose, endeavoring to convince them by sound Doctrine, and sound Speech that cannot be condemned. We should for bear all Personal Reflections, & blakning Contumelies, all needless Gainsayings and perverse Disputings, all intemperate Heat, Eagerness, & Impatience of Contradiction. And we should represent the Adversaries Opinion and Arguments candidly, and not go about to aggravate them by strained Innuendo's and forced Insinuations, to put false colors upon 'em and fasten to them all the ill consequences, which a critical Eye may think it discerns. We must judge charitably, equitably, (as we would have our Opponent judge of us,) and not dig up mischief as evil men do, nor (as is too much the fashion of an envious captious World) brand every slip or side-step as an Apostasy, call every misapprehension an Heresy▪ nor vote every little Miscariage worthy of Excommunication; or

—These are Methods that are very contrary to the Laws and very injurious to the Interests of Christianity. The Sons of Thunder, whose Tongues are set on Fire of Hell, do by their • oul breath, by the noisome Fumes of their untemper'd Zeal, not a little cloud the Light of the Truth, and • ully the Beauty of Religion. By the ••• y and violence of the Contest, they often Shipwrack a great deal of Love, and do that hurt to the common cause of Christ, that the Defense of the point in controversy will never be able to make amends for. Thus the Remedy is sometimes of worse consequence, than the Disease. Truly were there more Love mingled with our Reasoning, this would shine with a stronger Light and more convincing Evidence. The words of wise men are heard in quiet, and prevail more than the cry of him that ruleth among • ools. In a word, If any man teach otherwise & consent not to who Home words. He is proud. We ought to avoid (as much as we can) all vain Bablings and opposition of Science falsely so called. We should not be of a Disputatious Wrangling Spirit, and have an Itch of Arguing: and when we happen to be got into an Argument we must not be fierce, noisy, dogmatical, or pertinacious: but meek, gentle, condescending, yielding. —And now, these Rules will hold Good, not only with respect to such Disputes as arise from differing Sentiments in matters of Faith and Opinion, (which I have had particular reference to,) but also with respect to such as arise from various apprehensions about matters of Fact, and from interfering Claims, in matters of Right & Property.—But how contrary to these Rules is the general Practice of the World? What little Love is their to be found in their Disputes, in their Discourse and Converse? How faulty are the Best, in this point, on every occasion? The Language even of God's Children • avours too little of Brotherly Kindness. Among them there is too much of mutual Galling and Jangling, Exacerbation & Bickering one with another. And among others there are many unruly & vain Talkers & Deceivers: —a Generation of Vipers are they, a sort of speaking Brutes, they sharpen their Tongues like a Serpent, Adders poison is under their L • ps; Their words are often as pointed Darts, and their Pens are dipt in Gall and Vinegar.—There are some such Hot-Spurrs, such High Spirits, that they can hardly change a few words with any, especially with Inferiors, but presently they must clash, must fall into a peevish out-rage, give a loose to their indignation, and as raging waves foam out their own shame. They are too like churlish Nabal, who was such a Son of Belial, that a man could not speak to 〈◊〉 . They are so humoursome and vexatious, that those of their own House and the Neighbourhood may take up the Lamentation and say, that Briars & Thorns are with them, and that they dwell among Scorpions, and the man that shall touch them had need be fenced with Iron & the staff of a Spear. Cursed be their Anger for it is fierce & their Wrath for it is cruel.—O my Soul come not thou into their Society; Unto their Assembly, mine Honor, be not 〈◊〉 united. —When I behold one in a Passion & Rage, methinks, I see something like Ezek • e • 's Vision,—A Whirlwind, a great Cloud & a Fire enfolding it! —and it also puts me in mind of Elijah's Revelation.— Behold, The Lord passed by & a great & strong Wind rent the Mountains, & brake in pieces the Rocks, but the Lord was not in the wind; & after the Wind an Earthquake, and after that a Fire, but the Lord was in neither of them: But after the Fire came a still small Voice, and God was present.—Where the Spirit of God dwells and rules in any Soul, He makes His appearance not in a Storm and Hurricane, in wild noise, and flame; He shall not cry nor His voice be heard in the Street.—The waters of Shiloh run smooth & gently. The Spirit blows powerfully; yet not with a rough Wind, but a sweet and gentle Gale. And if we are led by the Spirit, our Moderation will be known unto all men. Our Lips will drop honey: and not spit venom, or speak Fire. Husbands will not be bitter against their Wives, nor Wives refuse subjection to their own Husbands: Parents will not be apt to provoke their Children, nor Children to speak with froward & perverse L • ps. Masters will forbear Threatning: Servants will not be apt to answer again, &c. Our Speech on all occasions will drop as the Dew & distill as the small Rain: We shall be smooth-tongu'd to all, and speak 'em fair, but this in simplicity, not speaking l • es in hypocrisy; as Achitophel, whose words were smoother than Butter and softer than Oil, when at the same time War was in his heart, & drawn Swords under the insidious cover of his profuse Blandishments. So Joab smiled & stabbed together, in the same instant embraced his Friend and imbru • d hands in his Blood.— They that are such, who cry Peace, Peace, where their is no Peace, and by good words & fair speeches go about to deceive, verily they serve not our Lord Jesus Christ, as the Apostle speaks, Rom. 16. 18.

2. OUR Kindness should influence our Actions and Deportment towards others. We must love not only in Word & Tongue; but also in Deed & Demeanour. Some interpret the Original Word [ 〈 in non-Latin alphabet 〉 ] as intending a certain Placedness, Civility, Courteousness, Sweetness and Easiness in our Behaviour, whereby we endeavor to please others, & willingly accommodate ourselves to them for their Good. So that of the Apostle, ( Rom. 15. 2.) may be taken as a Description and an Injunction of the Duty in our Text,— Let everyone please his Neighbor for his Good to Edification.

THIS Virtue may be considered, as opposite to Pride and Scorn: Contrary to this Good Behaviour is a Lofty, Domineering, Neglectful Carriage, a Magisterial, Insolent, Regardless, Supercilious Air; Taking State and keeping a Distance: and being difficult of Access: So all Actions and Gestures imperious and disdainful, a big Look, haughtiness of Countenance and Po •• ure, &c pointing with the Finger, Shooting out the Lip, o • Tongue; and so all Mimical Postures & cruel Mockings; 'It is a part of the Character of a Godly Man, that He • itteth not in the seat of the Scornful. It was the unhappy Complaint of Job, My Friends scorn me, mine Enemies have gaped • pon me with their mouth, They've smitten me on the cheek •• proachfully. Mine Acquaintance are estranged from me, and my familiar Friends have forgotten me, yea, Young Children despised me; I a • ose and they spake against me, &c.

AGAIN, This Virtue may be considered, as opposite to rash Anger & Passion: Contrary to this good Behaviour, is a fiery and furious Carriage, a being impatient and in a flame upon every little Disgust; Rising up hastily, knitting the brow and sharpening the Eyes, & darting wild Looks, stamping with the Poor, gnashing with the Teeth, snaking the Cane, doubling the Fist, taking by the Throat, Fighting, Dueling, &c. All which is unmanly & unchristian. Sour, Waspish, Fierce & Boisterous Turbulent Carriages are unbecoming the Disciples of the meek and lowly Jesus, and give great occ • asion to the Enemy to b • aspheme; and no pretences of Temper, Custom, &c. will excuse such, in the Eyes of a Jealous God.

AGAIN, Contrary to this Virtue is an affected Rusticity and Clownishness: as refusing the decent Ceremony of the Hat or Knee, courteous Greetings & Farewells, and other Civilities of common Converse; and neglecting to give Persons their proper Titles of Respect, and • o show reverence to Superiors according to their several Characters, Stations and Relations, not rend • ing Honor to whom Honor belongs; contrary to that of the Apostle, Rom. 13. 7 and contrary to the very Light of Nature, tending to destroy all Distinctions of Order and Quality among Men, & throw all into Confusion.—Allowance indeed is to be granted in these Things for difference of Education: but when Persons affect a ru •• course Carriage, they are to be condemned as walking disorderly. Religion is no Friend to Rudeness and Incivility. It is Prophesy'd to the Praise of the Tribe of Naphtali, that they should be of a refined polite and amiable Mein, comparable to the smoothness and sweetness of the loving Hind, (Gen. 49. 21.) Good Breeding is a worthy Excellency, when managed with Prudence, and not degenerating into courtly Servility, ceremonious Foppery, and impertinent Officiousness. The Christian and the Gentleman, Serious Piety and true Gentility, are well consistent; • ay give a luster to each other, and in conjunction each appears most amiable and shines with a peculiar charm. It is an ill sign, when a Man's Religion corrupts his good manners, and disposes him to be disrespectful to others and forgetful of his Duty & Distance, and such do deform themselves, and blemish their Profession. 〈◊〉 was a rough Man: but Jacob was a smooth Man: and it was not well done of Jacob in personating his Brother to disguise himself with the Skins of Goats. 'It is Mr. Henry's apt reflection upon this.—That they who affect to seem rough and rugged in their Carriage, do put the Beast upon the Man, and really disgrace themselves by disguising themselves.

AGAIN, A too great Austerity and Rigidness is disagreeable to a true Spirit of Kindness, and unbecoming the Christian Profession. Religion does not consist in, nor encourage to, Stoical Reservedness, Severity, Formality, • our Looks, demure Carriage, Unsociableness, and the like. Our Savior has left us an Example, contrary to and condemning this Carriage. He was free, familiar, open, affable, friendly, (as well as Holy,) in all manner of Conversation. A visible sweetness reigned in His Countenance, and whole Behaviour. A mixture of Gravity and Pleasancy, is most agreeable to the true Temper of Christianity, and most adorns the Doctrine of God our Savior. Allowance indeed is to be made for some Tempers and Circumstances: but when Austerity is needlessly affected, 'tis highly to be condemned.

AGAIN, A prevailing Stiffness & Humour s • mness in our way, is disagreeable to a true Spirit of Kindness. A being self willed, self-pleasers altogether in Cases of indifferency shows very little of a Christian Temper. To be immoderately tenacious, and inflexible in maintaining our own Rights and Practices, unapt to recede from our particular Humour, to please others for their Good, is not to act as becometh the Gospel. In the School of Christianity we are taught the great Lesson o • Self denial, and the generous Art of Obliging. It is but acting a Christian part to be condescending and complying, in respect of the lawful Customs, Humours and Manners of the Places and Times we live in, and the Company we converse with. Thus the Apostle Paul professes himself a Servant to all for Jesus sake; represents himself as becoming all things to all men, and studious to please men in all things. And we are bidden to follow him, as he followed Christ herein. We must consider one another, and submit ourselves one to another, as free, & not using our Liberty as a cloak of maliciousness, but as the Servants of God. We should study the Tempers of Men, their Humours and Practices, and whatsoever Things are just, whatsoever Things are honest, whatsoever Things are lovely, whatsoever Things are of good report, if there be any virtue, and if there be any praise, think of these Things, and put them in practice.

is very inconsistent with the wisdom which is easy to be entreated. This Character of the wisdom that is from Above, speaks a virtue that is complying; which is the genuine meaning of the Original Word, a Disposition obsequious, tractable, complaisant: a Temper that will influence us, patiently to suffer our lawful Liberty to be narrow'd by the just Laws of the Higher Powers, and to retrench it ourselves in a charitable condescension unto weak Consciences; taking heed lest by any means this Liberty of ours become a stumbling-block to them that are weak. —But when I speak of Compliance, I mean not a yielding in matters of Duty, but of Liberty, in Cases of Indifferency or of bare Expediency. I mean not a Time-serving Flexibility, servile Popularity, and following the Multitude to do Evil. I mean not a criminal Connivence, and falling in with our Company in sinful ways; nor the mean Arts of Sycophantry, whereby abject Spirits study to get or grow in the favor of Great Men upon whom they have a dependence, by applying and adapting themselves unto the various humors of such.—I mean not a Compliance with others in anything that shall be prejudicial to them, to their Souls especially: or that shall injure and endanger our own Souls. We stretch the Complement too far, when our Complaisance. betrays us into any breach of Duty and Conscience.—But I mean a Compliance only in a point of Christian Liberty: a foregoing our own Inclination and Pleasure, yea and Interest too, when the so doing hath an influence considerable upon the Reputation of Religion, the Spiritual Benefit of others, and the Tranquility of the Public.—Suitable to this was Abraham's prudent condescension in the unhappy Contest between him and Lot. Gen. 13. 8, 9 And so was the

3. KINDNESS is to be shown, in a cheerful Performance, and a thankful Acceptance of all Offices of Love. (1.) In doing Kindnesses to others. In this sense the Oririginal Word in our Text, is by many interpreted, as

So the •• 〈…〉 R • m. 2.4. D • spisest thou the Riches of His Goodness? 〈◊〉 the 〈…〉 answering to that • n our Text • 〈…〉 . Thou hast shown unto David great mercy,—and—great kindness. 〈…〉 Most men will proclaim ever • 〈…〉 his own Goodness. The word in 〈◊〉 places evidently 〈…〉 —They then that put on Kindness 〈…〉 L • beral in 〈…〉 Rich in Good Works 〈…〉 to all B ••• tifulness▪ ready to distribute▪ 〈…〉 Communicate, & to serve others in Love. By our works must Kindness be made perfect▪ 〈◊〉 what d • th 〈◊〉 profi ••• We read, Prov. 10 22. The de •• re of 〈…〉 kindness: and a poor man is better than a L •• r. There are a • ort of • word Men • whose Kindness all expires and terminates in fruitless Desires and empty Good-Wishes: who give smooth wor • s and make 〈◊〉 Pretences of doing mighty Things▪ put all their 〈…〉 Professions & Promises come to •• ttle or 〈…〉 Poor Man who does Good according to what • e 〈◊〉 , 〈◊〉 whose Heart exceeds 〈◊◊〉 , is better than those. From such an One 〈…〉 accents the Desire for the Deed, take the 〈…〉 Work. But where God has furnished any with Advantages & Opportunities of Doing Good, He expects 〈…〉 : And where a ••• nciple of Loving-Kindness prevails, will make a Man 〈◊〉 and studious to be a Public Good, and a common 〈◊〉 to his Generation to serve both Church and State according to his Talent, and to do all the good Turns which he is able for those within the Sphere of 〈◊〉 activity and 〈◊〉 , and that not of constraint, in a • our and • elucting condescension to the importunity of such as ask a 〈◊〉 ▪ but of a ready mind, and with all the tokens of Good-will, 〈◊〉 his kindness is no more Kindness. The kind Christian will not be for monopolizing and appropriating his Gifts and Accomplishments▪ Abilities and possessions. Time and Talents, wholly to himself • but he has a generous Ambition in the use of all to seek the profit of 〈◊〉 . He will give all diligence to promote the Good of the Souls of others, will heartily endeavor the Reformation of Sinners, and the Edification of Saints, by Praying for them, by administering Instruction, Advice, Admonition, Exhortation, Consolation, &c. to them as the matter may require; and also be ready to serve their external temporal Interests, to defend their just Rights, Liberties and Enjoyments, to protect their Persons in a time of danger, to relieve them in their various distresses, & supply them in their necessities, and assist them in whatsoever business they have need of him: and also to their Good Name, to secure their rising Credit, or support their sinking Reputation, and vindicate abused Innocence against the unjust assaults of Calumny.—These, and such like Services, a truly Kind Christian will do for others. Such friendly Assistences he justly accounts so many due Debts, and holds himself bound to discharge the same.

AGAIN, Kindness is seen and shown in a thankful Accepting of Good Offices from others, and a readiness (when their is occasion) to come under, and make acknowledgment of, Obligations to others. A Commerce or Reciprocation of Good Deeds, a mutual Giving and Accepting of Kindness, is one considerable Point of good Neighbourhood. A free Asking, and Receiving, Kindnesses of others, as their is need, discovers no little good Nature and Friendship, and may be called Passive Goodness and Generosity. But it speaks a certain Malignity, to be unwilling to make use of others at all, (as if one were independent and self-sufficient,) and be backward to be obliged or beholden unto any, and • urlily to reject kind Offers and Proposals made. This malignity is seen in spurning at just Reproofs, refusing wise and reasonable Advice, necessary Charities, &c. Further, It is the Property of a truly Christian temper, to make suitable Acknowledgment of the Bonds we are under to others; to be apt to aggravate Benefits received, and ready to make all proper Returns and Requitals, in such a way and manner as speaks Humility, Gratitude and Benevolence: and not so as will bewray Pride, Envy, Ill-will, uneasiness and impatience under, and a sullen haste to discharge ourselves of, our Obligations.

AND thus I have in some sort stated the true Nature of Kindness, and shown what is implied in the Duty of the Text. Pass we now to another Thing proposed, which was—

II. To consider the Extent of this Kindness.

AND here in a Word, It is of universal Comprehension, and that as to the Object and Subject, and Act. It must (as to the Object ) be diffusive, catholic, not under confinement to any particular Person, but impartially dispensing its generous influences unto All, according to ability and opportunity. There is Kindness due to all of every Language, Condition, Temper and Perswasion. Our Kindness must not be confined within the narrow Precincts of our own Nation, Land, Town, Church, Neighbourhood, Kindred or Family, nor limited to those of our particular Party, of our way, Principles & Humour, &c. It must reach unto all, whether our own Countrymen, Acquaintants & Relatives, or Strangers, Aliens & Foreigners, whether Friends or Foes; whether agreeing with us, or differing from us, in a Perswasion and Inclination; whether Jew or Gentile; Bond or Free; High or Low, Rich or Poor; Good or Bad. We must be gentle unto all men and do good unto all men, but especially unto them, who are of the household of faith, (Cal. 6. 10.) and that to all the Saints, (Col. 1. 4.)—Again, This Kindness should be universal in regard of the Subject: as all Persons have a right to this Kindness from others, in point of Privilege: So all are under Obligation to show this Kindness unto others in point of Duty. It is what concerns All, whether Superiors, Inferiors, or Equals. Either the Act, or at least the Principle, must be found in all, without any Exception.—Again, This Kindness should be universal, as to the Exercises of it. We should be ready to all those various Acts and Carriages, which are expressive of this Temper; and should practice this Virtue in all our several Relations, in all Businesses and Concerns with others, upon all Occasions and at all Times, in Thought, Word and Deed, according to our Power, unto our Lives End; and this without respect of Persons, not knowing any man after the flesh, not being upon any partial Considerations or finister Views Liberal in our Exhibitions of Kindness to One, and In • fficious to Another.—

Or that Christianity means to root out all Distinction of Orders and Offices among Men, and to bring Superiors and Inferiors upon one common Level, and to entitle all (of however different Qualifications or Degrees▪ to the same Expressions of Honor, Respect and Love, Putting no difference: No; but what Christianity demands of us, is that we Love all with the same Sincerity, and that we have the same forwardness to do all Proper Offices of Kindness, and pay all due and suitable respects to One as to Another, doing nothing by Partiality.

I come now—

III. TO consider what Grounds of Obligation and Encouragement there are to Christian Kindness.

I Shall single out from among many others the few following Arguments, which I shall but glance upon. As,

1. TO be Kind to others, is required of us by many Divine Precepts. Besides our Text, there are multitudes of other Scriptures that bind this upon All. Thus, Eph. 4. 32. Be ye kind one to another, So 1 Pet. 3. 8. Love as Brethren. Be Pitiful, be courteous. This indeed is one of the great and capital Laws of the Gospel, and of the same Obligation and Importance with the Law of Faith. Hence Faith in Christ, and Love to our Neighbor, are enjoined together, as one and the same Commandment, 1 Joh. 3. 23.—And now, do we profess Homage to the blessed God, as our Lawgiver and King, and shall we trample on the Royal Law of Love, and transgress one of the Substantial and Cardinal Duties of Religion, peremptorily enjoined, very frequently and most earnestly pressed and inculcated upon us? If we think we can approve ourselves obedient Children, in the neglect of this weighty matter of the Law, we grossly delude ourselves.

2. THIS is to imitate the Best Patterns. Besides the many Examples of the Saints, who have obtained a good Report, we have the most engaging Example of the Blessed God, and of our gracious Savior. Our Heavenly Father is of great Kindness, full of Compassion, and abundant in Goodness; He is kind, even to the unthankful and the Evil. Well then may we make that Inference, of our Savior, (Luk. 6. 36.) Be ye therefore merciful, as your Father also is merciful: And that of the Apostle (1 Joh. 4. II.) Beloved, if God so loved us, we ought to love one another. Conformity to God is Man's chief Excellency and Beauty. God's Goodness, or Kindness is what He reputes His chief Glory and dearest Perfection. And shall we not aspire after this bright and shining Character of the Divine Image? Be ye imitators of God as dear Children, & walk in Love, Eph. 5. 1, 2. Moreover our Lord Jesus Christ hath left us an Example, that we should follow His Steps. ye know the Grace of our Lord Jesus Christ, the Kindness & Love of God our Savior, How He Pleased not Himself, went about doing Good, followed after the Things which make for Peace, and abounded in all the various Offices of Love to the Souls and Bodies of Men. And His Example is monitory of our Duty, and bids us Go & Do likewise. Phil. 24, 〈◊〉 . Look not every man on his own Things, but every man also on the Things of others. Let this mind be in you which was also in Christ Jesus. We should write after the excellent Copy, He has set us; and by a diligent i • itation endeavor to show forth the Virtues of Him, who hath cal • ed us, else in vain do we call Him Lord & Master. If the Spirit of Christ (the great & common Benefactor) be not in us, in vain do we call ourselves by His Name.

3. THIS is to act agreeably to the End of our Creation, and the true Principles of Humanity. This is becoming the Design of our Being, and the Dignity of ou • Nature, entirely consonant to the genuine Dictates of natural Reason, and the regular inclination of the sanctified Will. And it indicates a certain Greatness and noble Generosity of Soul, it carries in it an unalterable Excellency and singular Amiableness. 'It is the high commendation of this Virtue, that it's approved of men, [as well as acceptable to God ] and is one of those things against which the • e is no law, Gal.5. 22, 3. Whereas the contrary argues a narrow, little, base Spirit, beneath our noble Nature, bordering upon the Temper of Hell, and is hisst at by all the World. To follow Charity and Kindness is but to follow Nature, & pursue one great End of our coming into the World. Hence Benignity may well be termed Humanity.

4. THIS puts a Luster on all our other Excellencies. Are we wise or Witty, or Learned, or Dextrous in Business, or have we Wealth, or Power, or Reputation, or other Accomplishments & Qualifications whatever, They furnish us with so many Advantages for being kind▪ useful and beneficent to others: and the employing them to this end is what sets the price upon them, and gives them their true Excellency. Without this they have no Glory in comparison. This is the Excellency of Dignity, and the Excellency of Power, the Crown, the Beauty and Perfection of all our other Beauties and Perfections. This (even Ceteris paribus, ) all things else alike makes • Man more Excellent than his Neighbor, and more honorable than his Brethren.

5. THIS is one distinguishing Character, & Cognizance of a Child of God. This is mentioned as one eminent Effect and Fruit of the Spirit, Gal. 5. 27.—And in our Text it is brought in as a Sign and Argument of our Election, Sanctification and Acceptance with God. Put on ( as the Elect of God, Holy & Beloved, ) Kindness. And it is observed, that the Word which in our Bibles is Godly is sometimes in the Original Kind. Thus Psal. 4. 3. Know that the Lord hath set apart him that is Godly, for Himself. So Psal. 60. 10.—And in other Places, where we find in our Translation The Saints, it is in the Hebrew The Kind ones. Thus psal. 148 14. He exalteth the Horn of His People, the praise of all H •• Saints;— a people near unto Him. So in the next Psalm 〈…〉 Verses.—All which plainly intimates, that true Kindness 〈…〉 Companion & 〈◊〉 Evidence of true Godliness.

6. THIS recomm ••• 〈◊〉 to the •• teem and 〈◊〉 of Others. It has all happy tendency to invite 〈◊〉 the common Friendship and 〈◊〉 Love 〈…〉 We read, Ho • . 11. 4. 〈◊〉 th •• 〈…〉 with bands of 〈…〉 that Men are 〈…〉 drawn 〈◊〉 •••• ness, 〈◊〉 is no such powerful 〈…〉 and endearing attract • word. There are no 〈◊〉 engagements 〈…〉 and respect. 〈…〉 gen •• ous Tempe • 〈…〉 • pirit • n obliging 〈◊〉 and a readiness to 〈◊〉 the Offices 〈◊〉 Humanity I 〈◊〉 Things carry in 'em a Thousand conquering Charms▪ enough (methinks) to melt and subdue the most on 〈◊〉 and inflexible Disposition.

Who 〈◊〉 be that will harm you, if ye be followers of that which is Good, • ollowers 〈◊〉 Him that is Good in 〈…〉 Such are accepted in the sight of all the People. —Now an interest in the anections of others, is • word o • great importance and affords many valuable advantages to 〈◊〉 This gives us a 〈◊〉 influence upon them, and singular Opportunities o • doing good to their Souls: This • espeaks the 〈◊〉 of the saints for us. It likewise • s our Security and Re • u • e in Times of Difficulty • 〈◊〉 which • ll in the most flourishing Condition 〈◊〉 expect to meet with, of one 〈◊〉 or other, more or 〈◊〉 , sooner or later) Such especially 〈◊〉 have been oblige • 〈◊〉 us heretofore w • ll 〈◊〉 be ready to •• ew Kindness to us 〈◊〉 every Good M • n will be 〈◊〉 to e •• eem himself a Debtor▪ 〈◊〉 sh • w himself a Friend unto 〈◊〉 .—But now every ones Hand & Heart i • apt to 〈…〉 the unkind 〈◊〉 David's against Naba • ▪ 〈…〉 and 〈◊〉 Miser.

7. THIS 〈◊〉 promote our present peace & Comfort. It will yield Comfort to 〈◊〉 , Personally considered • 'twill promote the private pleasure of our Lives & the comfortable Enjoyment of our Selves. 'T will be a secret Spring of Joy and Satisfaction inexpressible and inexhaustable, and will help us to escape the impression of Evils innumerable. The felicity of a generous • • oul • s unspeakably great. Hence the Apostle Peter to enforce his Exhortation to Christian Kindness. (1 • pist. 3. 8. 9.) does in (the 10th & 11th ver.) add, For he that will lov • Life and see Good Days, — Let him eschew Evil & do Good, Let him thus seek peace & ensue it. And then ( Relatively considered ) it will have a most happy Tendency to our comfortable Living in the World How easy and happy should we be in every Relation, in all manner of Conversation! The Bond of Love is the Cement o • • ellowship and Communion. The Comforts & Benefits of Society are very •• ny, and exceeding great; and these very much depend upon the maintaining of mutual Kindness. Without this 〈◊〉 Community can be happy & blessed. While this is wanting, 'tis impossible we should ever experience, How good and pleasant a Thing it is for Brethren to dwell together in unity. What's the occasion of all the Tumults and Distractions of this divided Age? Whence come Strises, and Contentions, Brangles, and Quarrels among Men? Come they not hence, even of their Lusts, that war in their members? Jam. 4. 1. The want of a 〈◊〉 Spirit of Kindness, and the Reigning of Envy, Self-will and Self-love, and the harsh methods of false i • temperate Zeal, and unreasonable Partiality, give rise to no small part of the Disorders and Miseries under which an unhappy World is groaning. Cou'd but the generous Principle of Kindness recover it's Power and Rule in the Hearts of Mankind, and have a governing influence upon their Action & Carriage, what a wonderful Revolution, what a bright Scene of Glory would this bring on? How would this prevent or suppress all unnatural Hostilities among the Nations; Broils, Seditions & Factions in States and Commonwealths; Schisms, Animosities & Confusions in Churches; Ruptures, & Convulsions in Towns & Neighbourhoods; Estrangements and impertinent Ja •• s and Squabbles in Houses and Families; Heart-burnings, Distances & Disquietments among particular Persons. A Spirit of Love and mutual Kindness would soon slay all our Enmities and extinguish our Heats, adjust our Differences, and banish all That which embitters our Conversation at any time; it would settle the World in Peace, and greatly sweeten our Communion together. The Earth in this regard would become a lively Emblem & Image of Heaven, the Region of Blessedness, of perfect Order, and uninterrupted Harmony; our Houses would be so many Temples of Peace, sure Dwellings, and quiet resting-Places, and Jerusalem, as a City that is compact together, Beautiful for S • ituation, & the joy of the whole Earth; We should see Good Days, and delight ourselves in the abundance of Peace, if true Catholic Charity did animate and govern Societies and Persons. But (alas') • or want of this, How often is this present Evil World as a Troubled Sea when it cannot rest, a very Den of Dragons, and a mere Babel of Confusions; full of Thunder and Storms, which throw all into an uproar and threaten to put the very Foundations out of course.

BUT to mention only One Thing more;—

8. & Lastly. GOD observes our Behaviour in this matter, and will one Day call us to an account. The Apostle improves this Argument to dispose us to the Christian Temper, Phil. 4. 5. Let your Moderation be known unto all men. The Lord is at Hand. —The Lord is at hand, as an Observer of our Thoughts, Desires, Words, Actions and Carriage towards one another. A consideration this; which should awe us into a careful Government of our Temper & Behaviour towards others.—Again, The Lord is at Hand, as a Judge; and that both in respect of Providential Judgment now, to chastise our Failings, or to assist & reward our sincere Endeavors to comply with our Duty towards others: And further in respect of the future Eternal Judgment. The end of all Things is at Hand, The Judge is • t the Door, who will judge the World in Righteousness, & render to every man according to his Works. Then He will inquire into our Demeanour towards our Fellow-Creatures, (as well as toward Himself) And they shall have Judgment without Mercy, that shown no mercy, Jam. 2. 13. He will render unto them that are contentious and obey unrighteousness, Indignation and Wrath, Tribulation and Anguish upon every Soul of Man that doth Evil: But Glory, Honor & Peace to every Man that worketh Good, Rom. 2. 8, 9, 10. All our Dispositions to, and Expressions of, Christian Kindness, are an Odor of a sweet s •• ll, acceptable & well pleasing to God, and go up for a Mem • ria before the Lord: and in the great Day of Accounts He will not be unrighteous to forget our Work of Faith & Labor of Love. Then our secret Kindnesses, which never took Air in the present World, shall be publicly, proclaimed and openly rewarded; and that universally, & perfectly, yea far more exceeding abundantly. Our Morsels which we have dispensed to the Poor, shall be recompensed with the Food of Angels, Our Cup of cold Water with the Fountain of Life, our Rags with shining Robes, our Penny with an Eternal Weight of Glory, our Services of Love with all Spiritual Blessings in Heavenly Places in Christ Jesus. These Things will abound to our account. Eye hath not seen nor Ear • eard, neither have entered into the heart of man, the great things, which God hath prepared for them that in all things approve themselves unto Him by Long-suffering, by Kindness, by Love unfeigned.

THUS we see in part upon what Accounts the Excellent Virtue under Consideration deservedly challenges our Care and • tudy.

NOW for the Application of what has been said, I shall add a few Hints.

USE I. HENCE, We may see, how miserably a great Part of the Professing World do 〈◊〉 in the •• Christian Duty, and fall short of their just Obligations. How widely distant from the Rules aforesaid is the Practice of many, even of such • s make the great •• pretensions to Christianity? How small a figure does Brotherly Kindness make in their Lives and Actions? How few do we find Imitators of the Blessed Jesus, who was meek & lowly, kind and good, and ready to all Offices of Love! How few are, to be found, like the innocent Do •• and the pleasant 〈◊〉 Too many are rather 〈◊〉 D ••• and Swine, barking and tearing one another: like Beasts of Prey wild and fierce, even as roaring 〈◊〉 o • ranging Bears • — 〈◊◊〉 General, there is too little of the Temper & Spirit of the Gospel of Peace to be found among Professors. The Love of many waxes 〈◊〉 . A vi • ious Spirit of Self-Love usurps the Throne of Motherly Kindness. Wrath and Bitterness many times supply the place of Meekness & Moderation. Our Ears are too often grated with the 〈◊〉 Noise of the Saw of Contention. We too often • ear the Defamings of many. The work of the Fl • sh are frequently too evident among Christians, which are these, Hatred Variance, Emulations, 〈◊〉 , Debates, Whisperings, Backbitings, Swellings, Tumults, & such like, 2 Cor. 12. 20. Cal. 5. 19. &c. When such Characters of Hell as these become the genius and complexion of a People, This renders it too notorious to be dissembled, that Christian Kindness 〈◊〉 under a lamentable Declension among them. And are not these Evils too rampant & prevalent in this Degenerate Day? O how do many in these unhappy Times dishonor God and discredit their Profession, gratify the Devil and injure their Neighbor, by visible Breaches of the common Laws of Charity & Kindness! These Things should be observe • d & resented by every serious Soul with the 〈◊〉 shame & sorrow.—Not that I am now Exhorting 〈◊〉 Judge & Censure others▪ I donit mean to 〈…〉 the Office of an Observator & Censor 〈◊〉 〈◊◊〉 up • n Inquisition, and pragmatically pry into the Lives 〈◊〉 Actions of others, to spy Faults and make critical 〈…〉 that is said and done amiss in the World. No; 〈…〉 this is far •• om me. This vile Temper and 〈…〉 too much the crying Reproach of the Generality 〈◊〉 , to need any Excitations there 〈◊◊〉 • ut what I 〈◊〉 is, th •• we lay to heart and mourn after a 〈◊◊〉 over th • iniquities of 〈◊〉 , whose Sins are 〈◊〉 before all men▪ that 〈…〉 scandalous Uncharitable▪ 〈…〉 time in those about us, 〈◊〉 in the 〈…〉 partake in the Sins of other 〈…〉 by no • resenting, we virtually approve the Commission of them; & 〈◊〉 fetch the gu • lt into o • r own Bosoms, & entitle ourselves to the deserved punishment.

II. LET us all Examine ourselves, and be humbled for all our Departure, from • he Duty of the Text. Instead of spending our Time in judging & inveighing against others, however guilty, We shall do well to •• ll to mind our own Transgressions, and to humble ourselves in the consideration of our own too great disregard to the Law of Kindness. Doubtless if we review the records of Conscience, & consider the habitual frame of our Hearts and the general course of our Lives p • st▪ we shall find matter enough for Self-condemnation & Humiliation. In many things we all offend, and perhaps in nothing more, than in this point of Christian Kindness. Let us all then • e persuaded to make due Inquisition everyone into his own particular Case, and see how it stands with us. Let us bring ourselves to the Touchstone, call ourselves to an Account, and accomplish a diligent search. Let no Temptation prevent us from this necessary, (however disagreeable) Scrutiny—What has been already offered, may serve both for Direction, and Incentive to us. I shall not spend Time in Repeating. I will only add, that we shall do well to consider the distinct Periods of our Lives, our divers Places of Abode, 〈◊〉 several Relations, our various Conversations, and the like, and take Cognisance (as far as we can) of our Thoughts, Affections, Passions, De ••• ns Words, Actions, and universal 〈◊〉 towards others. Willingly let no Article escape 〈◊〉 Consideration▪ Let Conscience deal faith 〈…〉 an • in censuring our Miscarriages. Let us 〈◊〉 over all with the deepest Remorse and Self- ••• sement, and 〈…〉 fly to the atoning Blood 〈◊〉 Christ 〈◊〉 Remission.

USE. III. 〈…〉 put on Kindness▪ and let 〈◊〉 clothe • s. Th •• Ver • ue 〈…〉 in the Judgment and Conscience of every 〈…〉 is 〈◊〉 in the Lives of 〈…〉 . But 〈…〉 O man 〈…〉 thyself, 〈◊〉 thou neglec ••• ;t to practice what thou 〈◊〉 deservedly Praise▪ Happy is he that condemneth not himself in that thing which be alloweth and approveth. O Let us all study to act up to our Principles, and to adorn our Profession, by mutual Endearments and Expressions o • Kindness. Let us endeavor a blessed Resurrection and Recovery of that ancient Spirit of Love, which was so much the beauty and strength of the Church in primitive Times. Let us endeavor to blow up that holy Fire, which is at present under such awful Decays; Revive the things that remain & are ready to die. Let Brotherly Love continue; Let us Love as Brethren & live in Love, Be kindly affectioned one to another, walk charitably, Be courteous, obliging, useful, serviceable unto others by all instances of Kindness which lie in our power.—And let our Love be without Dissimulation, without partiality and without hypocrisy. Let us Love in Sincerity and godly simplicity, doing all offices of Love heartily as unto the Lord. Let all our Expressions of Kindness be managed after a godly sort; with an eye to the Will of God, in a way of obedience, and with an aim at the Glory of God as their ultimate end, and finally with Faith in the Merits of Christ for Acceptance with God.—And let our Kindness be Universal, extending to all as we have opportunity.—Also Uniform & Constant. Be not variable and sickle, kind today and cold tomorrow. Let not every little Occurrence that displeases us, presently overcast our Faces with a sullen Cloud, alienate our Hearts, shut our Mouths, and close our Hands.

Our Kindness should shine forth with the brightest and warmest Rays, and that continually.

LET us follow after such Charity, and aim at this exalted Benignity. Let it be our Care and Concern to get our Hearts • urnisht with the Principle, and our Lives filled with the visible Exercises of true Christian Kindness. And in Order hereto, Let us observe the following Rules, which I shall only hint, and leave you to enlarge upon them in your Meditations at Leisure—Let us then see to it, that we get the Causes of Unkindness taken away; Subdue Pride; Watch against unjust Prejudices, which naturally alienate our Love; Effect not unnecessary Reservedness and Retirement, which tends to • our the Mind, and damp the Affections; Beware of dividing Principles and Lusts; Be not devoted to a Party, Have not any Man or S • tt of Men in undue Admiration; Party-Friendship does in effect engage us in Opposition to all but ourselves, and leads to numberless unhappy Consequences: And let us learn to deny ou •• selves, our Wills and Interests; Diligently observe the Shame of Unkindness in others; Consider how ill we take unkindness from others; Aggravate our own Unkindnesses and not too easily forgive ourselves; Get acquainted with Relative Duties, Study our Opportunities of showing Kindness, Watch all Occasions, give not way to groundless Excuses; Resist all Temptations to Unkindness; Often meditate on the many Excellencies and Advantages of mutual Benignity: Endeavor to keep Company with kind and Friendly Persons, which will provoke us 〈◊〉 ••• ulation; Keep in our Eye the bright Example of Jes •• Christ, Contemplate the wonderful Loving-kindness of God our Savior, which will tend to shame us into an holy imitation: Let us be much in unfeigned Prayer for the good of others, Carry them (especially any whom we may be less inclined to) in the Arms of importunate Supplication, to the Throne of Grace, This will by a sort of natural efficacy work our hearts into a benign Frame. Let us also be much in prayer for ourselves, that God would put within us the Grace of Kindness, cherish the same in us, quicken and 〈◊〉 and draw it forth in all proper Exercises; And let us lay our Souls open to Divine influences: Moreov • r, let us be frequently Examining our Proficiency and Improvement in this Virtue, and be o • ten thinking of the Recompence of Reward. And finally, Let us con • id •• one another, to provoke unto Love and to Good 〈◊〉

MANY more Directions, I suppose▪ might be added; But Th • se Rules sincerely and generally practice'd, would 〈◊〉 turn this wild Wilderness into a pleasant Para •• ce, would transform the Church (which is in a very 〈◊〉 sense too often) Militant, into a blessed Resemblance to the Church Triumphant; and afford an happy Opportunity to repeat that Angelical Anthem, (Luk. 2. 14.) Glory to God in the Highest, and on Earth Pea •• , Good will towards men. —Now to have done; I shall leave with you that Apostolical EXHORTATION, (Eph. 4. 1, 〈◊〉 c.) I therefore — be • eech you, that ye walk worthy of the Vocation wherewith ye are called, with all Lowliness and Meekness, with Long-suffering, forbearing one another in Love; Endeavouring to 〈◊〉 the Unity of the Spirit in the bond of Peace. — And be ye kind one to another. —And will add no more, but my Desires concurrent with th •• Apostolical BENEDICTION, (Eph. 3. 14, &c.) For this cause, I how my kn •• s unto the Father of our Lord Jesus Christ, of whom the whole E •• ily in Heaven and Earth is named, That He would grant you according to the riches of His Glory, to be 〈…〉 with might by His Spirit in the inner man ••• •• at Christ may dwell in your hearts by faith; That 〈◊〉 being rooted and grounded in LOVE, — might be filled with all the fullness of God. Now unto Him, who is able to do exceeding abundantly above all that we ask or think, Unto Him be Glory in the Church by Christ Jesus, throughout all Ages, World without end. Amen.

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Ately Published; A Discourse upon PSAL. CXIX. 9. 〈◊〉 Being the Substance of several Sermons, by the 〈◊〉 Author, And to be Sold by Samuel Gerrish, near 〈◊〉 Old Meeting-House.