Disease will seize them at the last and allow them some Time to prepare for another Life But what if they have not an Heart to Prepare themselves duly then though they may have Time 'T is possible for Men to Sin away the Grace of God and the Day of Salvation 'T is possible to harden the Heart so as to render it Uncapable of Good Impressions 'T is possible also to provoke the Holy and Just God to such an high degree as that he will refuse to Soften and Intender it and to listen to their Cries that would not call upon him while he was near They are dreadful Threatnings Prov. 1. from Vers 24. to Vers 30. Because I have called and ye refused I have stretched out my Hand and no Man regarded it But ye have set at nought all my Counsel and would none of my Reproof I also will laugh at your Calamity and will mock when your Fear cometh When your Fear cometh as Desolation and your Destruction cometh as a Whirlwind when Distress and Anguish cometh upon you Then shall they call upon me but I will not answer they shall seek me early but they shall not find me For that they hated Knowledge and did not choose the Fear of the Lord. This I fear is the usual Result of Habitual Wickedness and especially of Men's living in a course and habit of Uncharitableness because it is a Sin or rather a Complication of Sins so Diametrically opposite to the Laws of Jesus Christ and to the Spirit of his Religion that of all others now it seemeth to come the nearest to the very Sin against the Holy Ghost But suppose such People should at last express some Grief and Sorrow for their Wicked Temper and for those manifold Injuries and Mischiefs which are the usual Effects of Uncharitableness yet who can tell whether this Sorrow proceedeth from the Love of God and from a true Sense and Hatred of the Sin or whether it doth not come merely from an Apprehension of those Torments whereof their Consciences are now afraid If it be only the Fear of Punishment which extorteth those Expressions this is very consistent with an Evil Mind that would act over the same Sins again could they but renew their Lives And therefore this Sorrow is no better than Nothing in God's Account because it is not such a Godly Sorrow as worketh Repentance unto Salvation not to be repented of 2 Cor. 7. 10. Let it be granted Lastly That the Sorrow is Genuine and Sincere yet little Comfort can come by it to the Dying Person because he hath no Time now to try whether his Mind be changed indeed and whether he be become a New Man and a New Creature So that at the best his Case is very bad because though he be a True Penitent yet it is more than he knows and consequently neither can his Comfort be solid nor can his Hopes of Pardon be built upon a sure Foundation In such a Labyrinth of Misery doth an Uncharitable Temper plunge every inconsiderate Wretch that the Pleasure he takes and the Profit he gets by Acts of Malice and Revenge doth not countervail the Thousandth Part of those Calamities and Dangers he exposeth himself to unavoidably Therefore it deeply concerns us all to be Wise in time to mend in time to Subdue and Rectifie our Dispositions in time and to new-mould our Hearts into a Resemblance of that Holy and Excellent Being who is a God of Compassion the Father of Mercies the Author of Peace and the Lover of Concord Men may fancy what they please but I take it for a certain Truth that according as our Tempers are either Good or Evil so God loves or hates us and so our Portion will be at the last If any Man have not the Spirit of Christ that is the Disposition and Temper of Christ he is none of his faith St. Paul Rom. 8. 9. And what was Christ's Spirit but a Spirit of Love His Doctrines tended to Peace and Charity His Miracles were Charitable he shewed his Power as God doth in doing Works of Pity and Compassion He went about doing Good And when his Hands and Feet were now Nailed to the Cross and hindred from doing any more he employed his Tongue and Heart in a Work of the greatest Charity of all in sending up a Charitable Prayer for the Pardon of his Enemies Here then is the Pattern that we must follow if we expect any Benefit by his Crucifixion As often as we look on him whom they pierced we must have an Eye upon his Temper as well as upon his Blood and we must make the one our Example as well as lay hold on the other for our Peace In stead of seeking the Hurt or intending the Hurt or wishing the Hurt of any we must apply and set our Hearts as the Lord Jesus did to do every one all the Good we can and then are we his indeed To sum up all then in the Words of St. Paul Let all Bitterness and Wrath and Anger and Clamour and Evil-speaking be put away from you with all Malice Be ye Kind one to another and Tender-hearted Put on as the Elect of God Holy and Beloved Bowels of Mercy Goodness Humbleness of Mind Meekness Long-suffering forbearing one another and forgiveing one another If any Man have a Quarrel against any even as Christ forgave you so also do ye And above all these Things put on Charity which is the Bond of Perfectness And let the Peace of God Rule in your Hearts to the which also ye are called in one Body Amen O Lord who hast taught us That all our Doings without Charity are nothing worth send thy Holy Ghost and pour into our Hearts that most excellent Gift of Charity the very Bond of Peace and of all Virtues without which whosoever Liveth is counted Dead before thee Grant this for thine only Son Jesus Christ's sake Amen ALmighty and Everlasting God give unto us the Increase of Faith Hope and Charity and that we may obtain that which thou dost Promise make us to Love that which thou dost Command through Jesus Christ our Lord. Amen ALmighty Father who hast Given thine only Son to Die for our Sins and to Rise again for our Justification Grant us so to put away the Leaven of Malice and Wickedness that we may alway serve Thee in Pureness of Living and Truth through the Merits of thy Son Jesus Christ our Lord. Amen O Almighty God who hast knit together thine Elect in one Communion and Fellowship in the Mystical Body of thy Son Jesus Christ our Lord Grant us Grace so to follow thy Blessed Saints in all Virtuous and Godly Living that we may come to those Vnspeakable Joys which thou hast Prepared for them that Vnfeignedly love Thee through Jesus Christ our Lord. Amen FINIS
almost said his only kindness is to a Vice that is his cruelest 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 so imbitter'd should be Charitable to any other If you have Envying and bitter Strife in your Hearts glory not and lye not against the Truth This Wisdom descendeth not from above but is Earthly Sensual and Devilish For where Envying and Strife is there is Confusion and every Evil Work Jam. 3. 14 15 16. There is Meaness of Spirit Covetousness Detraction Hatred Lying Malice Fraud Oppression Partiality Cruelty and too often Blood-guiltiness it self The first Blood that ever was shed upon the Earth was shed out of meer Envy because the Lord had respect unto Abel and to his Offering Gen. 4. 4. Yet how was it a Crime in Abel or why was he to be blamed that God loved him An Envious Spirit being so inconsistent with Charity so repugnant to it so utterly destructive of it we should use all possible means to pluck out of our Souls this poisonous Root of Bitterness Then shall we be Charitable indeed when we unfeignedly desire not only the Eternal but even the Temporal Prosperity of all Men and strive according to our Ability to Promote it Then shall we express our Charity indeed when we seek not our own only but consider the Cases and suit our selves to the Circumstances of others as if they were our own too when we bless God for them and are satisfied and pleased to see our Neighbours sit at Peace under their Vines delighted and chearful with their Milk and Honey about them Then are we Charitable to all Men when in stead of fretting against any we take Compassion upon the worst lamenting and pitying their Infelicities as well as Sin when they abuse and misapply the Mercies of God to them Then are we Charitable indeed when we rejoyce for those Gifts which the Divine Bounty bestows especially upon Good Men when we are Thankful for them and make this Christian Use of them as to become our selves the Wiser and Better for them Then are we Charitable indeed when we are contented with our own present Portion and satisfied with other Men's entirely submitting to the Will of God with this comfortable Perswasion That in the several Acts of his Providence to them and us he doth that which is best for us all if not that which we most Covet yet that which we most Need. Briefly to Acquiesce in his Goodness and Wisdom considering how much we Enjoy above what we really deserve how many Thousands that deserve as well come vastly short of us and how little short we our selves comparatively come of those who deserve better to put a due value upon every the least Blessing of God and with all modest Resignation to leave our selves our Fortunes and our Brethren to his Government and Disposal This is at once to be Wise Patient Pious and Charitable also VI. 6. The next Character which St. Paul gives of Charity as a Rule for us to express it by is not so readily understood as the former because it admits of various Interpretations The Expressions which the Apostle useth is no where else to be found in the Holy Scripture Very probably it is a Latin word made Greek as some other words in the New Testament are and therefore it is no wonder if it bears a very doubtful Sense especially considering that it is no very common Word among the Old Latines neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Expression which our Translation rendreth Doth not vaunt it self But this is included in the following Character of Charity that is it is not puffed up If that Construction be right which Dr. Hammond mentions though without any Credit out of Phavorinus it should be rendred thus Charity flattereth not and certainly Flatterers are the most Uncharitable People in the World for they carry a Feather in their Hands with a design to do soft Execution and therefore are to be avoided as base and cursed Fellows as Destroyers and Pests saith Plutarch De Lib. Educ To which purpose that wise Heathen hath written a large Discourse Plut. de Adul Amici Discrimine Some Divines render the Apostle's Expression thus Charity is not Inconstant Others Charity is not Pretending Feigned and Hypocritical in which sense Clemens Alexandrinus and St. Basil seem to agree There are no less than nine or ten Interpretations of the Phrase But the fairest and that which is most followed by the Learned is that of St. Chrysostom and Tertullian Charity is not Precipitant or a Charitable Person doth not run headlong doth not act rashly boisterously and without due consideration That Noble Faculty the Understanding being planted in the Soul by Almighty God to direct us in all Cases Reason ought to be the Principle and Rule of our Moral Actions We should first propose to our selves a good End in all our Undertakings and then make choice of such good Means as right Reason tells us are fit and proper for the attaining it Unless we do manage our selves thus considerately we do not act like Rational Beings but like Mad-men Fools and Brutes Therefore when we are about to deal with one another we should strictly Examine before-hand Whether the End we drive at be Charitable or consistent with our Neighbours Good and Welfare and whether the Means we would use be Charitable in like manner For if either the End or the Means be contrary to the Law of Charity the Action it self must needs be very sinful and defile the Conscience and therefore it should be well weighed and considered before-hand Men should not do Things especially Things of this Nature in an hurry nor suffer their Passions to carry them violently on before Right Reason hath had Audience because when an Action is done hand over head it is a very great Chance if it be not Evil. The Thing Intended may be Evil for ought the Man knows for he considers it not and the course he takes to bring it about may be Evil too and seldom is an Action unadvisedly done but it is so And then Mischiefs unavoidably follow and some too that perhaps were not designed at the first 'T is St. Chrysostom's Observation That Charity makes one Prudent Cautious Grave and Condescending and by bringing the Mind to Temper and Thoughtfulness preventeth Rash and Injurious Proceedings But if Spleen make head against Reason and Inconsideration gets the Mastery Power strikes at every Thing that stands in the way which in that case is as a Knife in the Hand of a Mad-man Therefore in the whole intercourse of those Offices which usually pass between Man and Man we should deliberate about our Actions in good time and how Alluring soever any Thing appears we should narrowly look into the Nature of it
submit my Private Sentiments and set them aside from being an hindrance to Unity and Peace Give none Offence neither to the Jews nor to the Gentiles nor to the Church of God saith St. Paul Even as I please all Men in all Things not seeking my own Profit but the Profit of many that they may be saved 1 Cor. 10. 32 33. He had a most difficult Task though he was an Apostle to please all Men in all Things But his meaning is that he took a ready way to please them if it were possible by suiting himself to them in every thing he could do for them without Sin And thus are we bound in Charity to our Fellow-Christians and in Duty to the Church of God as far as it lieth in our power to Comply in all Things especially in Things Established by Publick Authority Because differences in Religion are highly Scandalous hurtful greatly to the very Souls of Men accompanied with a world of Rancour and Uncharitableness and always tending to Confusion and to all Evil Works which naturally go along with Schism from the Church Therefore for meer Charity and Peace-sake were there nothing else we should be all of the same mind and if unhappily there be some difference in our Conceits we should nevertheless whereunto we have already attained all walk by the same Rule all mind the same Thing in hopes that in time by some means or other God will Reveal to us the Truth and Reasonableness of those Matters about which we are as yet differently perswaded Phil. 3. This is a sure Rule in such cases Hast thou Faith have it to thy self before God Rom. 14. 22. That is rather than occasion the least Sin or Scandal or Mischief in the Church keep thy Perswasion private if it be singular 3. A Thing which we should be the more careful of because Differences which begin in the Church are commonly carried off into Corners there to be fomented and ripened till at last they break out into the State and sometimes into the open Field to the great Disturbance of the Peace and Government of a whole Kingdom It is the Will of God that under Kings and all that are in Authority we should lead quiet and peaceable Lives in all Godliness and Honesty 1 Tim. 2. 2. And to this end we are commanded to study to be quiet and to do our own business 1 Thess 4. 11. Here then we must express our Charity in the third place by seeking not our own but the General Good of the Civil as well as Sacred Community we belong to Great are the Obligations which Nature it self hath laid upon Men to their Country insomuch that St. Paul wish'd himself accursed from Christ for his Brethren his Kinsmen according to the Flesh Rom. 9. 3. Meaning not that he might be Eternally Damned that Charity if yet it be true Charity is unnatural and too much even for a Christian but that he might be cut off from the Body of Christ here and from all the present Priviledges of Christians and if this were not enough that he might be delivered up to Satan in this World to inflict upon him all the Temporal Calamities he was capable of Suffering Persecutions Miseries of all sorts Death it self and whatsoever is most Grievous on this side Hell if thereby he might become an Expiation for his Country-men Like Zeal of Charity to that of Moses Exod. 32. 32. where he prayed to God to forgive the Sin of his People or if not to blot him out of his Book That is not out of the Book of Eternal Life but out of the Book of this Life that he might not behold the great Punishments which should come upon them These two noble Instances of Charity shew what Fervent Affections we ought to have for a whole Nation that is after a more peculiar manner Bone of our Bone and Flesh of our Flesh and how Passionately we should wish for as well their Temporal as Eternal Good and consequently seek it much rather than our own A very Learned Casuist and Prelate of our own calls this Allegiance to our Country Bishop Sander Case of the Engagem whence the Allegiance we owe the Sovereign Prince ariseth Originally because he is the Head of the whole Community So that it is with respect to the whole and in relation to the whole that the Duty to him becomes necessary by the Laws of Nature And hence it follows that Men's first Care should be for the Peace and Prosperity of the Community where the Original Reason of it lies The Truth is a Christian's Charity can hardly be extensive enough Prince and People and the whole World ought to have a Share of it Nor is any Thing more mean and unbecoming not to say Irreligious than a Narrow Sordid Hateful Spirit which seeketh its own Private Good only X. 10. Another Character of Charity that followeth now is that it is not easily Provoked or highly Exasperated But having already spoken of it I shall proceed to that which is next at hand it thinketh no Evil. Some Learned Divines think the Apostle's meaning to be That Charity doth not permit a Man to impute another's Faults and Miscarriages to him so as to upbraid him with them and to design him Evil or Hurt for them And indeed this is a Virtue very becoming and suitable to the Generosity of a Mind that is truly Charitable and Great and it is the more Laudable because it is not very common For such is the Temper of most People that they Treasure up Provocations against a Time of Wrath so that the Offender shall be sure to hear of them and to smart for them another day Nay it often happens that let a Man's Merits be never so considerable in other Respects they are forgotten or disregarded for one distastful Action No Allowance is made for Humane Infirmities and divers Circumstances which might well be pleaded in Abatement and Excuse of the Fault but the Memory of it continues and returneth still like the Pains of an old Sore against foul Weather All his Righteousness that he hath done shall not be mentioned so as to come into Account but for that one thing wherein he hath sinned he shall feel the weight of an Avenging Hand whether he Repenteth and Retracteth or no that is all one to the Uncharitable Person that meditateth Evil. But with Submission to better Judgments I conceive this cannot be the Genuine Sense of St. Paul here because it doth not come up to the Spirit and Height of this Christian Grace Not to design Mischief though it be an Essential Part yet it is no such great Commendation of that Charity which is properly Christian for Heathens themselves upon a Principle of common Virtue and Humanity have condemned all Mischievous and Revengeful Intentions And besides this is a Thing which hath already fallen under another Head that relateth to the moderating of Anger And to bring it in here again would
the Apostle saith Charity rejoyceth not in Iniquity or in Men's Sufferings by Iniquity there is much more intended than what is Literally express'd Charitable Men must shew their Grief for those Sufferings by Relieving and Aiding the Sufferers Prosperity hath Friends enough if we may call them Friends who Congratulate and Caress us while we are able to Reward them or to do them Service But if Job be cast upon the Dunghil or Christ be brought near the Cross the one is forsaken of his Acquaintance and the other of his very Disciples 'T is Adversity that shews the real the fast Friend and then is our Time to express our Charity when another wants it whether Friend or Enemy by endeavouring to Relieve him that Suffers by Iniquity For if we use not our Endeavours for his Deliverance it is to be supposed that we are well enough pleased with his Condition well enough satisfied though he continue in it And is this Charity That Active Generous Restless Virtue that knows no Bounds but Impossibilities That Christian Grace which is ready to offer up Life it self That God-like Spirit which is made up of Goodness Mercy and Love No no Charity Befriendeth all doeth Good to all extendeth Relief and Compassion to all to him that Suffers and even to those that do the Wrong to those that seek Counsel against the Just and gnash upon him with their Teeth Psal 37. 12. Their Case is to be Pitied indeed because their Day is coming the Day when God will render to every Man according to his VVorks To them who by patient continuance in well doing seek for Glory and Honour and Immortality God will give Eternal Life But to those who are Contentious and do not obey the Truth but obey Vnrighteousness he will render Indignation and VVrath Tribulation and Anguish upon every Soul of Man that doeth Evil Rom. 2. 6 7 8 9. XII 12. But I must hasten to the next Character St. Paul gives of Charity which is That it Rejoyceth in the Truth The best Divines take the Word here not in a strict limited Sense as it signifies Truth in Speech only in opposition to Lying but in a very large Notion as it signifies Probity of Heart Sincerity in all Things Universal Uprightness and Rectitude of Life in opposition to all Iniquity Charity is of no narrow Spirit but as diffusive as the Ocean as wide and spreading as the Universe and therefore it is not fit to bound it up here within a narrow Sense In short it signifies the Entire and True Practice of Religion and so the Apostle's meaning is That Charitable People are overjoy'd when Religion prospereth and encreaseth when Truth and Righteousness take Place and gain Ground when the Power of Godliness appeareth in Christians Lives when they perform their respective Duties truly uprightly and sincerely as it becometh their Profession and is suitable to their high Calling This is peculiarly Applicable to those of St. Paul's Function who cannot but be passionately affected with Joy unspeakable when they find their Labours successful when the Work and Pleasure of God prospers in their Hands when they see of the Travel of their Souls and behold the Fruit of it to their Satisfaction Nor can there be any such great Encouragement to Men of that Sacred Office as to be able to call their several Charges as St. Paul did the Thessalonians their Joy and Crown of Rejoycing 1 Thess 2. 19. Or to say as St. John did in the like case 3 John 4. I have no greater Joy than to hear that my Children walk in the Truth That is as becometh the Truth in Holiness and Sobriety in Humility and Meekness in Peace and Love and in all those Virtues which Adorn the Doctrine of God their Saviour But this Matter doth not only concern Ministers of the Gospel All People should be their Assistants in their respective Stations and Degrees to forward the true Interest and Advancement of Religion This is the most Zealous Expression of our hearty Love towards God the most significant Argument of Charity towards our Brethren the truest Testimony of an Enlarged and Noble Mind To take Pleasure in seeing Virtue and Holiness thrive and the Kingdom of Christ advanced in the World In order thereunto every one should be Zealous in his Place and Capacity in Encouraging the Growth of true Piety and in helping to Promote the Ends of the Gospel So that Vice and Irreligion may be not only out of Fashion but out of Countenance too This is the greatest Charity in the World because on this depends the Salvation of Souls which every particular Member of the Church is obliged to help on and set forward as much as in him lieth Begin at Home and Encourage your Families to be truly Religious in the first place The holy Psalmist sets you a great Example Psal 101. from Vers 2. to Vers 8. I will walk in my House with a perfect Heart I will take no wicked Thing in hand I hate the Sins of Vnfaithfulness there shall no such cleave unto me A froward Heart shall depart from me I will not know or countenance a wicked Person VVhoso privily slandereth his Neighbour him will I destroy VVhoso hath also a proud Look and high Stomach I will not suffer him Mine Eyes look upon such as are faithful in the Land that they may dwell with me VVhoso leadeth a Godly Life he shall be my Servant There shall no deceitful Person dwell in my House he that telleth Lies shall not tarry in my sight Our great Business in this Life is not to raise our selves Fortunes but to do God Service and to do the greatest Good we can to those about us And the true way of doing both is by our Examples Councels and Authority to Encourage all under our Care to live Soberly Righteously and Godly in this present World And next to our Private Families the Neighbourhood we belong to must have a due share of our Zeal also As we go about we should sow Righteousness especially where we find the Soyl good Weed out the Cockle and Thistles Suppress every Thing that is Scandalous and Hurtful Mend Breaches Reform Manners Reprove Immorality Cherish Honesty Countenance the Meek and Gentle Teach Men to be Humble and Peaceable to be Orderly and Pious to be Just and Charitable to go to their Prayers to live in Unity to submit to those who have the Rule over them in the Lord we should teach Men how to Love and how to be Beloved In a word we should make it our business to Direct and Assist one another so that in this World we may all lead Quiet and Peaceable Lives in all Godliness and Honesty This is the way to serve the Truth to promote the Truth to advance its Interest and Honour to make it spread flourish and prosper so that we may have cause of Rejoycing indeed what Joy had St. Paul to see Religion propagated though it was sometimes by the
deserv'd not to see the Light yet the killing of them was a most Evil Example An Example that in latter Ages hath been scandalously followed by the Church of Rome and 't is the more to be Lamented because some furious Protestants followed it too The Burning of Servetus at Geneva was a Fact which the best Men of the Reformation would never go about to Justifie And the Author of the History of the Council of Trent tell us It was to the Admiration of many that the First Reformers did shed Blood in the Cause of Religion The Truth is such is the Spirit and Genius of Right Christianity that it savours of nothing but what is Pure and Desireable such as Meekness Patience Humility Goodness And with these most amiable Virtues Love Charity Peaceableness Moderation Gentleness Mercy and great Tenderness of Temper Though Charity it self may sometimes hold out a Rod to terrifie People from those Scandalous Disorders which Kindness alone cannot many times put a stop to yet to Vindicate even the true Faith with the cutting Arguments of Steel or by the Torments of the Stake is a Sign rather of a Barbarous than a Religious and Christian Mind Such Burning and Flaming Zeal as this the gentle Spirit of Christ doth not kindle I have now ended the Consideration of those things which I proposed at my Entrance upon this Discourse concerning Charity and in the most Useful because the most Practical Part of it I have as near as I could trod in the Steps of St. Paul himself who left us no less than Fifteen several Characters of Charity as a particular Direction for us how to express this most Necessary Christian and Comprehensive Virtue It is one great Argument of the Truth of Christianity that as its Doctrines are Reconcileable unto so the Duties of it are Founded upon the best Reason and are for the most part adapted to the Necessities and Interests of Humane Societies This particular Duty of Charity is one without which Societies cannot possibly subsist not in that happy Condition to be sure which Christianity hath an Eye upon in the Duties it lays before us if we were so wise as to consider and see where our Real Good lieth even in this World The Motions whether or Virtue or Vice carry a great Stroke with them and affect not our selves only but those also that are round about us And when the Apostle delineated this Virtue Charity it was upon great Consideration both of the Good Effects which attend it and of those very Evil Consequences which follow the several Vices to which Charity stands in opposition and they to it Hence it was that in shewing you the several ways of expressing your Charity I was concerned of course and necessity to take some Notice of those Operations and Consequences which Argue the great Reasonableness of your Practice as to this particular And hence too it was that in speaking of those Operations I have used all possible Plainness for every ones Conviction and this in pursuance of St. Paul's great Design to bring all our Hearts to a right Christian and Charitable Temper the Thing that is above all Things the Thing that we must mind very diligently if we expect ever to be saved We must not think to prescribe to our selves the Way to Salvation but we must take the Conditions of it at the Hand of God who alone hath a Right and Power to propose them and who alone knoweth which is the best way for us And Charity is the Way that he hath laid out before us in the Holy Scripture The same Jesus Christ that hath brought Life and Immortality to Light through the Gospel hath also revealed this as a Means of bringing us to that Life Immortal So that we must take the whole Revelation as it is and as well make the one part of it the Measure of our Practice as we make the other the Ground of our Faith and Hopes because the very same Revelation which gives us Authority to believe a future Blessed State shews us likewise the Necessity of a Charitable Temper in order to it There is one and the same Warrant for both and for that reason we must believe both or neither Indeed 't is very Suspicious that Uncharitable People believe very little of God and a future State whatever they pretend at least that they think not of these Things with that Seriousness and Intention of Mind which is necessary to prepare them for the Practice of Charity For such Divine Thoughts could not but affect them and work powerfully upon them did they really believe what is most certainly true that by wanting Charity they must needs come short of Heaven Charity is as indispensably necessary as Faith or as any other Act of Religion And that we may apply our Hearts in good earnest to the Study and Exercise of it let us at the close of this Subject consider briefly this one Thing only besides those Motives which have been considered already Namely What an Vncomfortable Condition People of Uncharitable Spirits involve themselves in continually How great soever their Health or Strength or Fortunes or their other outward Enjoyments may be they are the most miserable People in the World because all this while they are in an Unpardon'd State They go about with all their Sins bound and in danger of Eternal Damnation every moment for God is their Enemy and they his The Words of our Saviour are plain Matth. 6. 15. If ye forgive not Men their Trespasses neither will your Father forgive your Trespasses And to the same purpose saith the Disciple of his Bosom 1 John 3. 14. He that loveth not his Brother abideth in Death Hence it follows that the Ordinances of God though they be the standing Means of Grace and Salvation do such Uncharitable People no manner of Good but Hurt rather which is a great addition to their Misery The Hearing of God's Word doth but increase their Guilt The Sacraments of Christ's Body and Blood are like Poison to their Souls and their very Prayers which of all People they have most need to send up unto Heaven day and night are so far from availing them that they are turned into Abomination Prov. 28. 9. And what if Death should surprise such People unawares such Accidents do commonly happen nor is any Man secure but his Turn shall be the next to drop into the Grave on a sudden And what a desperate Condition doth he drop into who falls thus unawares with his Conscience burdened with such a heavy Sin and in a State of Enmity against the Laws of God and against the Saviour of the World It had been good for that Man had he not been born Mat. 26. 23. But 't is more than probable that Uncharitable Wretches seldom think of Dying much less of dying a sudden Death though Apoplexies and unexpected Accidents happen every where and are Daily Monitors to us all Let them presume then that some Lingering