I. Then, it might endear this Christian virtue unto us, that God propones
himself as the pattern of it, that Christ holds out himself as the rare
example of it for our imitation. It is what doth most endear God to
creatures, and certainly it must likewise appreciate them one to another.
1 John iv. 7, 8: “Beloved, let us love one another; for love is of God,
and every one that loveth, is born of God, and knoweth God. He that loveth
not knoweth not God; for God is love.” Matt. v. 44, 45, “But I say unto
you, Love your enemies, bless them that curse you, do good to them that
hate you, and pray for them which despitefully use you, and persecute you,
that you may be the children of your Father which is in heaven; for he
maketh his sun to rise on the evil and on the good, and sendeth rain on
the just and on the unjust.” Eph. v. 1, 2: “Be ye therefore followers of
God, as dear children, and walk in love, as Christ also hath loved us, and
hath given himself for us, an offering and a sacrifice to God, for a sweet
smelling savour.” John xiii. 35: “By this shall all men know that ye are
my disciples, if ye love one another.” Now the following of so rare an
example, and imitating of so noble and high a pattern, doth exalt the soul
into a royalty and dignity, that it dwells in God and God in it. 1 John
iv. 16. This is the highest point of conformity with God, and the nearest
resemblance of our Father. To be like him in wisdom, that wretched aim,
did cast men as low as hell, but to aspire unto a likeness in love, lifts
up the soul as high as heaven, even to a mutual inhabitation.
II. It should add an exceeding weight unto it, that we have not only so
high a pattern, but so excellent a motive, “God so loved,” and “herein is
love, not that we loved God, but that he loved us, and sent his Son to be
the propitiation for our sins,” therefore, “If God so loved us, we ought
also to love one another,” 1 John iv. 9, 10, 11. “Walk in love, as Christ
also hath loved us, and hath given himself for us,” Eph. v. 2. Here are
the topics of the most vehement persuasion. There is no invention can
afford so constraining a motive, God so loving us, sinful and miserable
us, that he gave his only begotten Son, that we might live through him,
and Christ so loving us, that he gave himself a sacrifice for sin. O then!
who should live to himself, when Christ died for others? And who should
not love, when “God spared not his own Son, but delivered him up for us
all?” “God commendeth his love to us, in that while we were yet sinners,
Christ died for us,” Rom. viii. 32, and v. 8 and xiv. 7, 8.
III. Join to this so earnest and pressing a command, even the latter will
of him to whom we owe that we are, and are redeemed. That is the burden he
lays on us. This is all the recompence he seeks for his unparalleled love,
“This is my command, that as I have loved you, ye love one another,” John
xiii. 34. Your goodness cannot extend to me, therefore I assign all the
beneficence and bounty ye owe to me, I give it over to these whom I have
loved, and have not loved my life for them. Now, says he, whatsoever ye
would count yourself obliged to do to me, if I were on the earth among
you, do it to these poor ones whom I have left behind me, and this is all
the testimony of gratitude I crave. Matth. xxv. 34 to 40: “Then shall the
King say unto them on his right hand, Come ye blessed of my Father,
inherit the kingdom prepared for you from the foundation of the world. For
I was an hungered, and ye gave me meat; I was thirsty and ye gave me
drink; I was a stranger, and ye took me in; naked, and ye clothed me; I
was sick, and ye visited me; I was in prison, and ye came unto me. Then
shall the righteous answer him, saying, Lord, when saw we thee an
hungered, and fed thee? or thirsty, and gave thee drink? When saw we thee
a stranger, and took thee in? or naked, and clothed thee? Or when saw we
thee sick, or in prison, and came unto thee? And the King shall answer,
and say unto them, Verily I say unto you, Inasmuch as ye have done it unto
one of the least of these my brethren, ye have done it unto me.” “These ye
have always with you, but me ye have not always.” It is strange how
earnestly, how solicitously, how pungently he presses this exhortation,
John xiii. 34, 35, “A new commandment I give unto you, that ye love one
another as I have loved you, that ye love one another. By this shall all
men know that ye are my disciples, if ye have love one to another,” and
xv. 12 and l7, “This is my commandment, that ye love one another as I have
loved you. These things I command you, that ye love one another,” and his
apostles after him, 1 Thess. iv. 9, “But as touching brotherly love, ye
need not that I write unto you, for ye yourselves are taught of God to
love one another.” Coloss. iii. 14, “And above all these things, put on
charity, which is the bond of perfectness.” 1 Pet. iv. 8, “And above all
things have fervent charity among yourselves, for charity shall cover the
multitude of sins.” But above all, that beloved disciple, who being so
intimate with Jesus Christ,—we may lawfully conceive he was mured to that
affectionate frame by his converse with Christ,—has been most mindful of
Christ’s testamentary injunctions. He cannot speak three sentences but
this is one of them. All which may convince us of this one thing, that
there is a greater moment and weight of Christianity in charity than in
the most part of these things for which Christians bite and devour one
another. It is the fundamental law of the gospel, to which all positive
precepts and ordinances should stoop. Unity in judgment is very needful
for the well being of Christians. But Christ’s last words persuade this,
that unity in affection is more essential and fundamental. This is the
badge he left to his disciples. If we cast away this upon every different
apprehension of mind, we disown our Master, and disclaim his token and
badge.
IV. The apostle Paul puts a high note of commendation upon charity, when
he styles it the bond of perfection. “Above all things,” says he, “put on
charity, which is the bond of perfectness,” Col. iii 14. I am sure it hath
not such a high place in the minds and practice of Christians now, as it
hath in the roll of the parts and members of the new man here set down.
Here it is above all. With us it is below all, even below every
apprehension of doubtful truths. An agreement in the conception of any
poor petty controversial matter of the times, is made the badge of
Christianity, and set in an eminent place above all which the apostle
mentions, in the 12th verse, “bowels of mercies, kindness, gentleness,
humbleness of mind, meekness, long suffering.” Nay, charity itself is but
a waiting handmaid to this mistress.
But let us consider the apostle’s significant character he puts on it. It
is a bond of perfection, as it were, a bundle of graces, and chain of
virtues, even the very cream and flower of many graces combined. It is the
sweet result of the united force of all graces. It is the very head and
heart of the new man, which we are invited to put on, “Above all put on
charity.” All these fore-mentioned perfections are bound and tied
together, by the girdle of charity and love, to the new man. When charity
is born and brought forth, it may be styled _Gad_,(407) for a _troop_
cometh, _chorus virtutum_,(408) “a troop or company of virtues” which it
leads and commands. Charity hath a tender heart, for it hath “bowels of
mercies,”—such a compassionate and melting temper of spirit, that the
misery or calamity, whether bodily or spiritual, of other men, makes an
impression upon it. And therefore it is the Christian sympathy which
affects itself with others’ afflictions. If others be moved, it moves
itself through comfort and sympathy. This is not only extended to bodily
and outward infirmities, but, most of all, to infirmities of mind and
heart, error, ignorance, darkness, falling and failing in temptation. We
are made priests to God our Father, to have compassion on them who are
ignorant and out of the way, for that we ourselves are also compassed with
infirmity, Rev. i. 6 and Heb. v. 2. Then, love hath a humble mind,
“humbleness of mind,” else it could not stoop and condescend to others of
low degree, and therefore Christ exhorts above all to lowliness. “Learn of
me, for I am meek and lowly in heart.” If a man be not lowly, to sit down
below offences and infirmities, his love cannot rise above them. Self-love
is the greatest enemy to true Christian love, and pride is the fountain of
self-love, because it is impossible that, in this life, there should be an
exact correspondence between the thoughts and ways of Christians.
Therefore it is not possible to keep this bond of perfection unbroken,
except there be a mutual condescendence. Self-love would have all
conformed to it, and if that be not, there is the rent presently. But
humbleness of mind can conform itself to all things, and this keeps the
bond fast. Then charity, by the link of humility, hath meekness chained
unto it, and kindness. Love is of a sweet complexion, meek and kind. Pride
is the mother of passion, humbleness the mother of meekness. The inward
affection is composed by meekness, and the outward actions adorned by
gentleness and kindness. O that sweet composure of spirit! The heart of
the wicked is as the troubled sea, no rest, no quiet in it, continual
tempests raising continual waves of disquiet. An unmeek spirit is like a
boiling pot, it troubles itself and annoys others. Then, at length,
charity, by lowliness and meekness, is the most durable, enduring,
long-suffering thing in the world, “with long suffering, forbearing one
another in love.” These are the only principles of patience and
longanimity. Anger and passion is expressed in scripture under the name of
haste, and it is a sudden, furious, hasty thing, a rash, inconsiderate,
impatient thing, more hasty than speedy. Now the special exercises and
operations of these graces are in the 13th verse, “forbearing one another,
and forgiving one another,” according to Christ’s example. And indeed
these are so high and sublime works, as charity must yoke all the
fore-mentioned graces, unite them all in one troop, for the accomplishing
of them. And the great and sweet fruit of all this is comprehended in the
15th verse, “The peace of God rule in your hearts, to the which ye are
called in one body.” Peace with God is not here meant, but the peace which
God hath made up between men. All were shattered and rent asunder. The
Lord hath by his Son Jesus Christ gathered so many into one body, the
church, and by one Spirit quickens all. Now where love is predominant,
there is a sweet peace and harmony between all the members of this one
body. And this peace and tranquillity of affections rules and predominates
over all these lusts, which are the mineries(409) of contentions, and
strifes, and wars.
V. Add unto this another special mark of excellency that this apostle puts
on charity, or Christian love. “The end of the commandment is charity, out
of a pure heart, of a good conscience, and of faith unfeigned,” 1 Tim. i.
5. If this were duly pondered, I do believe it would fill all hearts with
astonishment, and faces with confusion, that they neglected the weightier
matters of the law, and over stretched some other particular duties, to
fill up the place of this, which is the end, the fulfilling of the law. It
appears by this that charity is a cream of graces. It is the spirit and
quintessence extracted out of these cardinal graces, unfeigned faith, a
good conscience, a pure heart. It is true, the immediate end of the law,
as it is now expounded unto us, is to drive us to believe in Jesus Christ,
as it is expressed, Rom. x. 4. “Christ is the end of the law for
righteousness to every one that believeth.” But this believing in Christ
is not the last end of it. Faith unfeigned in a Mediator is intentionally
for this, to give the answer of a good conscience in the blood of Christ,
and to purify the heart by the water of the Spirit, and so to bring about
at length, by such a sweet compass, the righteousness of the law to be
fulfilled by love in us, which by divine imputation is fulfilled to us.
Now consider the context, and it shall yield much edification. Some
teachers (1 Tim. i. 4.) exercised themselves and others in endless
genealogies, which, though they contained some truth in them, yet they
were perplexing, and brought no edification to souls. Curiosity might go
round in such debates, and bewilder itself as in a labyrinth, but they did
rather multiply disputes than bring true edification in the faith and love
of God and men. Now, says he, they do wholly mistake the end of the law,
of the doctrine of the scripture. The end and great purpose of it is love,
which proceeds from faith in Christ, purifying the heart. This is the sum
of all, to worship God in faith and purity, and to love one another. And
whatsoever debates and questions do tend to the breach of this bond, and
have no eminent and remarkable advantage in them, suppose they be
conceived to be about matters of conscience, yet the entertaining and
prosecuting them to the prejudice of this, is a manifest violence offered
to the law of God, which is the rule of conscience. It is a perverting of
scripture and conscience to a wrong end. I say then, that charity and
Christian love should be the moderatrix of all our actions towards men.
From thence they should proceed, and according to this rule be formed. I
am persuaded if this rule were followed, the present differences in
judgment of godly men, about such matters as minister mere questions,
would soon be buried in the gulf of Christian affection.
VI. Now to complete the account of the eminence of this grace, take that
remarkable chapter of Paul’s, 1 Cor. xiii., where he institutes the
comparison between it and other graces, and in the end pronounces on its
behalf, “the greatest of these is charity.” I wonder how we do please
ourselves, as that we had attained already, when we do not so much as
labour to be acquainted with this, in which the life of Christianity
consists, without which faith is dead, our profession vain, our other
duties and endeavours for the truth unacceptable to God and men. “Yet I
show you a more excellent way,” says he in the end of the former chapter.
And this is the more excellent way, charity and love, more excellent than
gifts, speaking with tongues, prophesying, &c. And is it not more
excellent than the knowledge and acknowledgment of some present
questionable matters, about governments, treaties, and such like, and far
more than every punctilio of them? But he goes higher. Suppose a man could
spend all his substance upon the maintenance of such an opinion, and give
his life for the defence of it, though in itself it be commendable, yet if
he want charity and love to his brethren, if he overstretch that point of
conscience to the breach of Christian affection, and duties flowing from
it, it profits him nothing. Then certainly charity must rule out external
actions, and have the predominant hand in the use of all gifts, in the
venting of all opinions. Whatsoever knowledge and ability a man hath,
charity must employ it, and use it. Without this, duties and graces make
a noise, but they are shallow and empty within. Now he shows the sweet
properties of it, and good effects of it, how universal an influence it
hath on all things, but especially how necessary it is to keep the unity
of the church.
Charity “is kind” and “suffereth long,” (μακροθυμηω), it is longanimous or
magnanimous and there is indeed no great, truly great, mind but is patient
and long suffering. It is a great weakness and pusillanimity to be soon
angry. Such a spirit hath not the rule of itself, but is in bondage to
its own lust, but “he that ruleth his spirit is greater than he that
taketh a city.” Now, it is much of this affection of love that overrules
passion. There is a greatness and height in it, to love them that deserve
not well of us, to be kind to the unfaithful, not to be easily provoked,
and not soon disobliged. A fool’s wrath is presently known. It is a
folly and weakness of spirit, which love, much love cures and amends. It
suffers much unkindness, and long suffers it, and yet can be kind.
“Charity envieth not.” Envy is the seed of all contention, and self-love
brings it forth. When every man desires to be esteemed chief, and would
have pre-eminence among others, their ways and courses must interfere one
with another. It is this that makes discord. Every man would abate from
another’s estimation, that he may add to his own. None lives content with
his own lot or station, and it is the aspiring beyond that, which puts all
the wheels out of course. I believe this is the root of many contentions
among Christians,—the apprehension of slighting, the conceit of
disrespect, and such like, kindles the flame of difference, and heightens
the least offence to an unpardonable injury. But charity envieth not where
it may lie quietly low. Though it be under the feet of others, and
beneath its own due place, yet it envieth not, it can lie contentedly so.
Suppose it be slighted and despised, yet it takes it not highly, because
it is lowly in mind.
“Charity is not puffed up, and vaunteth not itself.” If charity have
gifts and graces beyond others, it restrains itself, with the bridle of
modesty and humility, from vaunting or boasting, or any thing in its
carriage that may savour of conceit. Pride is a self admirer, and despises
others, and to please itself it cares not to displease others. There is
nothing so incomportable(410) in human or Christian society, so apt to
alienate others’ affections, for the more we take of our own affection to
ourselves, we shall have the less from others. O these golden rules of
Christian walking! Rom. xii. 10, 16, “Be kindly affectioned one to another
with brotherly love, in honour preferring one another. Mind not high
things, but condescend to men of low estate. Be not wise in your own
conceits.” O but that were a comely strife among Christians, each to
prefer another in unfeigned love, and in lowliness of mind, each to esteem
another better than himself! Philip. ii. 3. “Knowledge puffeth up,” says
this apostle (1 Cor. viii. 1) “but charity edifieth.” It is but a
swelling and tumour of the mind, but love is solid piety and real
religion.
Then charity doth nothing unseemly, “behaveth not itself unseemly,” 1 Cor.
xiii. 5. Vanity and swelling of mind will certainly break forth into some
unseemly carriage, as vain estimation, and such like, but charity keeps a
sweet decorum in all its carriage, so as not to provoke and irritate
others, nor yet to expose itself to contempt or mockery. Or the word may
be taken thus, it is not fastidious. It accounts not itself disgraced and
abused, to condescend to men of low estate. It can with its Master bow
down to wash a disciple’s feet, and not think it unseemly. Whatsoever it
submits to in doing or suffering, it is not ashamed of it, as that it were
not suitable and comely.
“Charity seeketh not her own things.” Self denial and true love are
inseparable. Self love makes a monopoly of all things to its own interest,
and this is most opposite to Christian affection and communion, which
puts all in one bank. If every one of the members should seek its own
things, and not the good of the whole body, what a miserable distemper
would it cause in the body? We are called into one body in Christ, and
therefore we should look not on our own things only, but every man also on
the things of others, Philip. ii. 4. There is a public interest of saints,
mutual edification in faith and love, which charity will prefer to its own
private interest. Addictedness to our own apprehension, and too much self
overweening and self pleasing is the grand enemy of that place to which we
are called into one body. Since one Spirit informs and enlivens all the
members, what a monstrosity is it for one member to seek its own things,
and attend to its own private interest only, as if it were a distinct
body!
Charity “is not easily provoked.” This is the straight and solid firmness
of it, that it is not soon moved with external impressions. It is long
suffering, it suffers long and much. It will not be shaken by violent and
weighty pressures of injuries, where there is much provocation given, yet
it is not provoked. Now to complete it, it is not easily provoked at light
offences. It is strange how little a spark of injuries puts all in a flame
because our spirits are as gunpowder,—so capable of combustion through
corruption. How ridiculous, for the most part, are the causes of our
wrath! For light things we are heavily moved, and for ridiculous things
sadly, even as children who fall out among themselves for toys and
trifles, or as beasts that are provoked upon the very show of a colour, as
red or such like. We would save ourselves much labour, if we could judge
before we suffer ourselves to be provoked. But now we follow the first
appearance of wrong, and being once moved from without, we continue our
commotion within, lest we should seem to be angry without a cause. But
charity hath a more solid foundation. It dwells in God, for God is love,
and so is truly great, truly high, and looks down with a steadfast
countenance upon these lower things. The upper world is continually calm
and serene. No clouds, no tempests there, no winds, nothing to disturb the
harmonious and uniform motion, but it is this lower world that is troubled
and tossed with tempests, and obscured with clouds. So a soul dwelling in
God by love, is exalted above the cloudy region. He is calm, quiet,
serene, and is not disturbed or interrupted in his motion of love to God
or men.
Charity “thinketh no evil.” Charity is apt to take all things in the best
sense. If a thing may be subject to diverse acceptations, it can put the
best construction on it. It is so benign and good in its own nature that
it is not inclinable to suspect others. It desires to condemn no man, but
would gladly, as far as reason and conscience will permit, absolve every
man. It is so far from desire of revenge, that it is not provoked or
troubled with an injury. For that were nothing else but to wrong itself
because others have wronged it already, and it is so far from wronging
others, that it will not willingly so much as think evil of them. Yet if
need require, charity can execute justice, and inflict chastisement, not
out of desire of another’s misery, but out of love and compassion to
mankind. _Charitas non punit quia peccatum est, sed ne peccaretur_,(411)
it looks more to prevention of future sin, than to revenge of a bypast
fault, and can do all without any discomposure of spirit, as a physician
cuts a vein without anger. _Quis enim cut medetur irascitur?_ “Who is
angry at his own patient?”
Charity “rejoiceth not in iniquity.” Charity is not defiled in itself,
though it condescend to all. Though it can love and wish well to evil men,
yet it rejoiceth not in iniquity. It is like the sun’s light that shines
on a dunghill, and is not defiled, receives no tincture from it. Some base
and wicked spirits make a sport to do mischief themselves, and take
pleasure in others that do it. But charity rejoices in no iniquity or
injustice, though it were done to its own enemy. It cannot take pleasure
in the unjust sufferings of any who hate it, because it hath no enemy but
sin and iniquity and hates nothing else with a perfect hatred. Therefore
whatever advantage should redound to itself by other men’s iniquities, it
cannot rejoice, that iniquity, its capital enemy, should reign and
prevail. But it “rejoiceth in the truth.” The advancement and progress of
others in the way of truth and holiness is its pleasure. Though that
should eclipse its own glory, yet it looks not on it with an evil eye. If
it can find out any good in them that are enemies to it, it is not grieved
to find it and know it, but can rejoice at any thing which may give ground
of good construction of them. There is nothing more beautiful in its eyes
than to see every one get their own due, though it alone should come
behind.
Charity “beareth all things.” By nature we are undaunted heifers, cannot
bear any thing patiently. But charity is accustomed to the yoke,—to the
yoke of reproaches and injuries from others, to a burden of other men’s
infirmities and failings. We would all be borne upon others’ shoulders,
but we cannot put our own shoulders under other men’s burden, according to
that royal law of Christ, Rom. xv. 1. “We that are strong ought to bear
the infirmities of the weak, and not to please ourselves” and Gal. vi. 2.
“Bear ye one another’s burdens, and so fulfil the law of Christ,” that is
the law of love, no question.
Charity “believeth all things.” Our nature is malignant and wicked, and
therefore most suspicious and jealous, and apt to take all in the worst
part. But charity hath much candour and humanity in it, and can believe
well of every man, and believe all things as far as truth will permit. It
knows that grace can be beside a man’s sins. It knows that itself is
subject to such like infirmities. Therefore it is not a rigid and
censorious judger; it allows as much latitude to others as it would desire
of others. It is true it is not blind and ignorant. It is judicious, and
hath eyes that can discern between colours. _Credit omnia credenda, sperat
omnia speranda._ “It believes all things that are believable, and hopes
all things that are hopeful.” If love have not sufficient evidences, yet
she believes if there be some probabilities to the contrary, as well as
for it. The weight of charity inclines to the better part, and so casts
the balance of hope and persuasion; yet being sometimes deceived, she hath
reason to be watchful and wise, for “the simple believeth every word.” If
charity cannot have ground of believing any good, yet it hopes still. _Qui
non est hodie, cras magis aptus erit_,(412) says charity, and therefore it
is patient and gentle, waiting on all, if peradventure God may “give them
repentance to the acknowledging of the truth,” 2 Tim. ii. 25. Charity
would account it both atheism and blasphemy, to say such a man cannot,
will not find mercy. But to pronounce of such as have been often approven
in the conscience of all, and sealed into many hearts, that they will
never find mercy, that they have no grace, because of some failings in
practice and differences from us, it were not in sobriety but madness. It
is certainly love and indulgence to ourselves, that make us aggravate
other men’s faults to such a height. Self love looks on other men’s
failings through a multiplying or magnifying glass, but she puts her own
faults behind her back. _Non videt quod in mantica quæ a tergo est._(413)
Therefore she can suffer much in herself but nothing in others, and
certainly much self forbearance and indulgence can spare little for
others. But charity is just contrary. She is most rigid on her own behalf,
will not pardon herself easily, knows no revenge but what is spoken of 2
Cor. vii. 11, self revenge, and hath no indignation but against herself.
Thus she can spare much candour and forbearance for others, and hath
little or nothing of indignation left behind to consume on others.
“Charity never faileth.” This is the last note of commendation. Things
have their excellency from their use and from their continuance; both are
here. Nothing so useful, no such friend of human or Christian society as
charity, the advantage of it reacheth all things. And then, it is most
permanent and durable. When all shall go, it shall remain. When
ordinances, and knowledge attained by means and ordinances, shall evanish,
charity shall abide, and then receive its consummation. Faith of things
inevident and obscure shall be drowned in the vision of seeing God’s face
clearly. Hope of things to come shall be exhausted in the possession and
fruition of them. But love only remains in its own nature and notion, only
it is perfected by the addition of so many degrees as may suit that
blessed estate. Therefore methinks it should be the study of all saints
who believe immortality, and hope for eternal life, to put on that garment
of charity, which is the livery of all the inhabitants above. We might
have heaven upon earth as far as is possible if we dwelt in love, and love
dwelt in and possessed our hearts. What an unsuitable thing might a
believer think it, to hate him in this world whom he must love eternally,
and to contend and strive with these, even for matters of small moment,
with bitterness and rigidity, with whom he shall have an eternal,
uninterrupted unity and fellowship? Should we not be assaying here how
that glorious garment suits us? And truly there is nothing makes a man so
heaven-like or God like as this, much love and charity.
Now there is one consideration might persuade us the more unto it, that
here we know but darkly and in part, and therefore our knowledge, at best,
is but obscure and inevident, ofttimes subject to many mistakes and
misapprehensions of truth, according as _mediums_ represent them. And
therefore there must be some latitude of love allowed one to another in
this state of imperfection, else it is impossible to keep unity, and we
must conflict often with our own shadows, and bite and devour one another
for some deceiving appearances. The imperfection and obscurity of
knowledge should make all men jealous of themselves, especially in matters
of a doubtful nature, and not so clearly determined by scripture. Because
our knowledge is weak, shall our love be so? Nay, rather let charity grow
stronger, and aspire unto perfection, because knowledge is imperfect. What
is wanting in knowledge let us make up in affection, and let the gap of
difference in judgment be swallowed up with the bowels of mercies and
love, and humbleness of mind. And then we shall have hid our infirmity of
understanding as much as may be. Thus we may go hand in hand together to
our Father’s house, where, at length, we must be together.