access to God by an infinitely worthy Mediator, and admire the divine condescension and grace in this. And though they be certain that God is unchangeable, this does not tend to prevent, or in the least abate the pleasure and enjoyment they have in making known their requests to God, or their desire constantly to practise it; but this truth gives them support and consolation, and increases their delight in calling upon God: And were not God unchangeable, they would see no reason, nor feel any encouragement to pray unto him, or even dare to ask any thing of him, as has been observed. II. Christian practice consists, in part, in a proper conduct towards our fellow men, or in that conduct of which our neighbour is the more immediate object : and is employed in relative and social duties. And this consists wholly in obeying the law of love; in loving our neighbour is ourselves, and in expressing and acting out this one, in the most natural and proper. manner, in words and actions, on all occasions, and at all times. All this is comprised in the two following particulars : 1. In doing justice to all with whom we have any concern and connection: In giving to every one what is his due, what he has a right to from us; which is opposed to every instance, and the least degree of dishonesty and injustice, whereby any person is injured by words or actions, in any of his interests, in his name, estate or person. The least violation of the rights of any person, by taking or withholding from him any thing which is his due, and to which he has a right, is contrary to that comprehensive precept of Christ, of which every rational man cannot but approve in his conscience. As ye would that men should do to you, do ye also to them likewise."* 2. Benevolence is expressed and acted out farther, in doing good to all men, and promoting their true interest and happiness, as far as we have opportunity, or according to our capacity, and the advantages we have to do it. This is necessarily included in loving our neighbour as ourselves; and in doing to others, as we would they should do unto us: And is expressly com Luke vi. 31: "As we have oppor manded in the following words: tunity, let us do good unto all men."* These two generals comprehend a great number of particulars, some of which must be mentioned. 1. Speaking the truth in all cases, and at all times, in opposition to every instance and degree of falsehood, and deceiving our neighbour. This includes a punctual fulfilment of all covenants and promises we make with men; and the careful and exact payment of all just debts; honesty and uprightness in all our dealings with our neighbour; taking no advantage of his weakness, ignorance or necessity, and dependence on us. And we are not only to be concerned to conduct honestly, but to take special care and pains to appear in the view of others to do so, and guard to our utmost against all contrary appearance. Our love to Christ, to our neighbour, and ourselves, will lead to this; and it is commanded by the apostle Paul. He directs christians, "To provide for things honest in the sight of all men."† And this he says he took care to do himself, "Providing for honest things, not only in the sight of the Lord, but also in the sight of men." 2. Taking great care and pains, and doing their utmost to live in peace with all men; and to preserve or make peace between others with whom they have any influence and connection as far as this is possible, consistent with truth and duty. Christians live in peace with all men as far as is possible, and are peace makers, so far as is in their power; and are disposed, when it is consistent with truth and duty, to give up their own right and interest, for the sake of peace. They are concerned, and study and endeavour to "Give no offence, neither to Jews nor Gentiles, nor to the church of God. But to please all men, in all things, not seeking their own profit, but the profit of many."|| 3. Giving all the assistance and relief in their power to others who are suffering under temporal bodily wants and distresses; being disposed to do good, ready to distribute, willing to communicate, and minister to the help and comfort of others, as far as they have ability and opportunity.§ "Whoso hath this world's goods Rom. xii. 17. • Gal. vi. 10. 2 Cor. viii. 21 §1 Tim. vi. 18: and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him ?"* 4. As christian benevolence seeks the greatest good and happiness of all, so far as is consistent with the greatest general good; and considers man as capable of infinitely better and greater good, than any carnal or worldly comfort and happiness; and views him as infinitely miserable, unless he be renewed, and saved by Jesus Christ the christian is disposed to do all in his power to prevent the eternal destruction of men, and promote their salvation, by their becoming real christians. In this view he attempts, according to his abili ty, opportunity, and station in life, and connection with others, to instruct the ignorant, convince and reclaim the erroneous, reform the vicious, and awaken the attention of all to the great truths and important duties of christianity, If by any means he may save some." And he exercises a constant care and watchfulness with respect to all his words and conduct before others, not to say or do any thing which would tend to prejudice them against true religion, or be any way injurious to their souls; but, on the contrary, to speak and act so, on all occasions, as shall tend to remove prejudices against the truths and ways of Christ, and lead them cordially to embrace the gospel and to cause his light so to shine before men, that they may see his good works, and glorify his Father which is in heaven.† In this there is the exercise both of piety and humanity. 66 5. As christianity forms the true christian to a tender concern both for the temporal and eternal interest of all, and aims to conduct so as not to hurt it in any respect, but to promote it; so he is particularly tender of the character of others, and careful not to injure it, by backbiting, speaking evil of them, and slandering them. And this requires the more care and resolution, as the contrary is so common among men, and even many professing christians; and as the tongue cannot be properly bridled with respect to this, without constant care and watchfulness. Christianity forbids all slander, hackbiting, and speaking evil of others, as this is direct ly contrary to that charity or benevolence which is essential to a true christian. Therefore, he carefully avoids the practice of slander, and speaking evil of others, in the following instances: FIRST. He does not make or spread an evil report of others, which is not true; or which magnifies the faults of which they may be guilty, and represents them worse than they really are. This he avoids, as contrary to truth, and the highest kind of slander. He will not only, not make a false report, and spread it; but will not take up an evil report concerning others, and spread it; merely because he has heard it asserted by others, while he has no certain evidence of the truth of it. For this is contrary to the law of love, and real slander, however commonly it may be practised by men. SECONDLY. He will not speak of the evil conduct of any person, of which he knows him to be guilty, or divulge that to any one whomsoever, which is known to no one but himself, and the person who is guilty, and which therefore he cannot prove to be true. For this is contrary to loving our neighbour as ourselves; and is real slander. If we ourselves should be guilty of any action which is very wrong and odious, we should not be disposed to speak of it to others, or if we should do it, it would be wrong, and an addition to our crime. And though it should be done in the view of some one person, he would have no right to discover it to any one else; but is obliged to keep it an inviolable secret in his own breast, as he cannot speak of it to any other person, consistent with loving his neighbour as himself. And if he do speak of it, and spread this evil report of his neighbour, of the truth of which he is not able to give any evidence, but his own assertion, which is no proof, he is guilty of slandering his neighbour, and it is proper that he should suffer as a slanderer. At least, he ought to be considered as a slanderer, and is justly exposed to suffer as such.* If it should be asked, Whether the person who is really guilty of the eyil deed, though there can be no legal proof of it, ought not to confess it, seeing he knows it to be true: And how can he deny it, consistent with truth? The answer is, The guilty person has no more call or right to confess and publish his fault, than if the other had not reported it, and therefore he cannot do it, consistent with his duty. The other person has THIRDLY. The christian is bound by his religion not to spread an evil report concerning his brother or neighbour, or make it more public than it already is, though there be good evidence that it is true. If he hear an ill report of his neighbour, or is a witness of some crime of which his brother is guilty, among other witnesses, he will be sorry to see, or hear such evil things but will not go and spread them farther, by telling others of them. This would not be consistent with his loving his neighbour as himself. For if a christian be guilty of a fault, the more public it is, and the farther it is known, the more disagreeable it is to him. And it is contrary to his duty, as well as to his inclination, to publish his own faults, which otherwise might be kept more private. And he who is disposed to publish his neighbour's faults, and makes them more known than otherwise they would be, is guilty of evil speaking, and real slander. But it must be here observed, that there is an exception from this rule, when it is necessary for the public safety and good, or the security of individuals, to have the more private evil deeds, or bad general character of our neighbour made public; or when persons are called to give evidence against men, and be witnesses of their crimes before civil authority, in order to their being brought to proper punishment, for the benefit of society, and the suppression of such evil deeds. Or when this is necessary to bring an offending brother before the church, that he declared what he cannot prove; and therefore has done it in his own wrong; and it really remains as much of a secret, as if he had not asserted it. Nor is his silence and refusing to say whether he be guilty or not, in any degree, denying the fact, or intimating that the report is not true; or that it is true, and he is guilty. The person, who is in this manner accused by a single evidence who reports it, without any circumstance sufficient to confirm what he asserts, ought not to have the question put to him, Whether the report be true, and he be really guilty? Because he has no right to answer in the affirmative, if he be really guilty, agreeable to the report; and he cannot answer in the negative consistent with the truth. But if any one, imprudently, and without any right, do question him; he has a right to refuse to give any answer, in the affirmative, or the contrary. His proper answer will be to this effect: "Since my neighbour, or brother, has reported that I have been guilty of such a crime, let him prove it. If he cannot, he ought not to be believed, but must be considered as a slanderer, and is liable to suffer as such. And he who believes the report, and is disposed to treat me as if I were guilty, and takes up this report and spreads it yet farther, injures me, and is guilty of slander." |