thus, he will be the more humble still, as being the more obliged. The more he hath received, the greater they are, the lower he bows, pressed down under the weight of his engagements to God: as Abraham fell on his face when God talked with him, and made so rich promises to him. Gen. xvii. 3. See David's strain, 1 Chron. xxix. 15. But who am I, and what is my people, that we should be able to offer so willingly after this sort? For all things come of Thee, and of Thine own have we given Thee. This the Apostle gives as the sovereign preservative against the swelling poison of self-conceit, What hast thou that thou didst not receive? 1 Cor. iv. 7.

He who is thus regulated in his own esteem, will by this, certainly, be moderated in his desire of esteem from others, and cannot well meet with any thing that way, that will either puff him up, or cast him down: if overprized by others, he takes that as their mistake; if undervalued, he rejoices in that, having set himself so low in himself that others cannot well set him lower. So when men account meanly of him, they are really of his own opinion; and you know that offends none, but pleases them rather, to have others agree with their opinions, and be of their mind.

They who are busy after reputation, and would be esteemed, are but begging voices; they would have others think with them, and confirm the conclusion they have already resolved on, in favour of themselves; and this is a most foolish thing; for, disappointed in this, men are discontented, and so their peace hangs on others' fancies; and if satisfied with it, they surfeit and undo themselves with the delight of it. Bees sometimes kill themselves with their own honey; and there is such a word to this purpose. Prov. xxv. 27. It is not good to eat much honey; so, for men to search their own glory, is not glory.

Ver. 4, 5. For as we have many members in one body, and all members have not the same office; so we, being many, are one body in Christ, and every one members one of another.

IN this consideration we have God's wisdom manifested, and are instructed what is our wisdom. He, in the great world, made all by weight, number, and measure; so, in the lesser world, man, and in the new world, His Church, He proportions all to the use He hath designed them for. He could give to them who have least, more than the very greatest have, but He thought this unfit: it might be some advantage to them, yet to the whole body not so; and therefore not truly so to them neither, being parts of it, and having their good involved in the good of the body.

This resemblance is often used in Scripture, and holds excellently well, but is little learned. Our temper and carriage correspond not to it. Who is there almost that finds it, the Spirit of Christ in them, knitting them to Him as the common Head, and one to another, as one in Him; each busy to advance Him, and so seeking His glory, and to promote the good of one another? But alas! rather each is for self, accursed self, as of an independent divided substance; yea worse, hating and tearing one another, a monstrous sight, as if one limb of the same body should be pulling another to pieces. It signifies little to tell men what mutual tenderness there is in nature; that for a thorn in the foot, the back bows, the head stoops, the eyes look, the hands feel, and seek it, to pull it out*. Christians are still so rigid, so unchristian to each other, they drive one another with the thorn sticking in, forcing their brethren to ways against the persuasions of their

consciences.

In the following verses, viz., 6, 7, 8, we have a specification of divers offices, and the duties of them; the due observance of which is essential to the peace and growth of the Church, makes all go on sweetly and fruitfully. But men are either

Spinam calcat pes, &c.-AUGUSTINE.

presumptuously or preposterously busy out of their own station, or slothfully negligent in it; and both these, instead of edifying, are discomposing and destroying things.

Not to insist on the distinction of offices, it is evident, in all enumerations of this kind, that the same word sometimes means divers things, and divers words mean the same thing, as ministry may comprise all, though sometimes peculiar to deacons, sometimes taken for teachers or pastors. Here it is general, and the particulars following distribute it: some are to teach, which is doctorial; some to exhort, which is more pastoral; some are to give, which is proper to deacons; some have their whole charge to rule, as elders; some are particularly for attendance on the sick.

But in all, fidelity and sedulity are requisite. How high soever men are placed, if they are unfaithful, the higher judgment awaits them. How low soever, if thou be sincere and studious of thy duty, thou shalt sustain no loss by thy low station, but rather thy faithfulness will be the more set off by it: He that is faithful in little, shall be made ruler over much. Oh, that we were more eaten up with zeal of our Lord's House and winning of souls, whom He deputes to that! Oh, that they who rule would study more rule of their own houses, that should go before, and of their own hearts, that should be first of all! Alas! how shall men whose passions and lusts rule them, well rule the House of God? Be afraid and wise, ye who are called to that, and know at length, what is so generally either unknown or unconsidered, the exemplary holiness required in your persons, and the diligent watchfulness over the flock of God. There are many debates, and troubles, and pains about these our liberties, but little diligence in the use of them. Congregations are still as full of impiety and profaneness as ever. Oh! take heed, lest we thus forfeit them after all they have cost, and provoke God to bereave us of them. Men are busy, who, we know, are not friends to the Church of God. But oh, that we were more careful to be on good terms with HIM! If HE be for us, who can be against

us? It is no matter who be; He is too wise and too strong for them all.

Ver. 9. Let love be without dissimulation. Abhor that which is evil; cleave to that which is good.

THE whole sum of the Law is, Love; love to God, and love to man: these two contain all, and the former of the two contains the latter. Love to God is the only true principle and spring of all due love to man; and all love that begins there, returns thither likewise, and ends there.

The engaging of the whole mind and soul to the love of God, does not engross it so that there should be no kind of love communicable to man; on the contrary, it is to refine it, that it may flow forth the purer and better. All love should be first called in to God, to be sublimated and purified there, and then set in its right channel and motion, so as man may be loved in Him and for Him; not to impair our love to Him, but indeed to extend and act it as He allows. And so to love man, is to love God, that love taking its rise from Him, and terminating in Him; and in this circle is the proper motion of celestial Divine love.

The duty, then, here meant and commanded, is this, that we love one another. And our love must be thus qualified; it must be unhypocritical and sincere, such as, though it may consist with, yet doth not wholly consist in civilities of expression and behaviour, but a real benevolence of soul, and good will to all; a love disposing us readily to forgive evil, and to do good upon all occasions.

Yet this is not such a tenderness of complacency as leads to partake with any in any evil ways; Oh! no; abhorring that which is evil, flying from it with indignation, with a kind of antipathy. And thus it will be from the new nature in a Christian, the holy Spirit of Christ, which cannot endure the unholiness or impurity of the world, but is chased away, as doves by noisome smells, or bees by smoke. This delicacy of spirit profane men laugh at, as a weak, foolish meanness; but, fools

as they are, they know not that it arises from that highest wisdom, which is from above, which indeed is peaceable, but first is pure, and can admit of no peace nor agreement with any persons or things that are impure. This is to be like the all-wise God, with whom wickedness cannot dwell: His pure eyes cannot pleasantly behold any iniquity.

Oh! much of the love of God would work more hatred of sin. But if thy hatred of evil be right, know it will begin at home; as we feel aversions and abhorrences most when the things are nearest us. It is not the upright nature of holiness, to hate sin in others, and to hug it, or spare it, in thyself, whether the same kind of sin, or any other; for if this abhorrence be right, it is against all sin, the whole, as natural contrarieties are, and and it is most against it, where nearest in thyself. It is the true Divine fire of zeal, kindled by the love of God, that burns up sin, but first that which is nearest it, as a fire in the hearth does, and so reaches what is further off. But if thy zeal fly most abroad upon others, it is an unruly, disor dered wildfire, cracking and squibbing up and down, good for nothing but to set houses and towns on fire.

Cleave to that which is good.] This expresses a vehement and inseparable affection; loving and rejoicing in all the good thou seest in others; desiring and seeking after all the good thou canst attain unto thyself; and being more pleased with the society of godly persons than any other, such as will put thee, and keep thee, most in mind of thy home and the way thither, and admonish and reduce thee from any declining steps. Their reproofs are more sweet to thee than the laughter and flattery of profane men: as one said to his master, "Thou shalt find no staff hard enough to beat me from Thee *." Though they seem harsh to thee, yet wilt thou say, Let the righteous smite me, it shall be a kindness. Psal. cxli. 5. And no opposition will drive thee from the truth of God and his ways, which are only good, if thy heart be once glued by love and fastened to them. Yea, thou wilt cleave the closer to

* Ουκ τὸ ξυλον ἐυρήσεις, &c.