Imatges de pàgina
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and cherish Differences among Neighbours, instead of trying to compose them.

They likewife would do well to con fider feriously of these Things, who pres fently run to the Magiftrare for the Redrefs of every petty and frivolous Damage which they receive: "Or, who, in Matters of greater Moment, m which, with out doubt, tis juftificable to maintain, of ecover ones right, by Law, I ay, who, infach Cafes will not debate the Point in a civil Manner, or won't be Friends with each other after their Controverfies are decided.

Men of the e Practices are very far from exerciling the Duty of Christian Love towards their Brethren; they be have not themselves as become the Dif ciples of the Blefted Jefus, but if as they were ambitious of being like the implacable fpiritual Adverfary of Souls, whe walketh about like a roaring Lion, feeking whom he may devour.

I have now gone over my first Head of Difcourfe, which was to explain the Du ty of mutual Love. In which Explana tion you may obferve, that I have all along fpoken only of the Love of Benevolence, in Contradistinction to the Love of Complacency and Delight: The Reafon is;

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becaufe, I conceive, 'tis that Love only which we are enjoyned to exercife towards all Mens It being unjustifiable to have a Love of Complacency for Men of a wicked and debauched Converfation, and impo fible to have it for thofe who employ themselves in plotting our Destruction, or doing us Mitchief. The Benignity of the Divine Nature, which is propofed to our Imitation, doth not arife to this Height: For though God maketh his Sun to fine upon the Evil, and fendeth Rain upon the Unjust and defireth not the Death of a Sinner; but rather that be may turn from his Wickedness, and live, yet he doth not delight and take Pleafare in him, whilft he goes on in his Sins.

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Again, I have omitted the Mention of one Act of Love, urged in the Scripture; to wit, the laying down our Lives for the Brethren: Becaufe my Purpofe being to recommend those common Acts of Love, which we are bound to exercife in the ordinary Courfe of our Lives, I had no Occafion to take Notice of that extraordinary Act of Love, to which I reckon we are obliged only in a Time of Perfecution; or when the Glo

• John Wi, 16.

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ry of God, and his Church's Edification do neceffarily require it. I Think it is likewife proper, upon Account of that vile, niggardly, contracting Temper, which prevails in the World, to put you in mind once more; that thofe Acts of Chriftian Love which I have enlarged upon, are not to be limited to our own Party, or to those who return our Love; but are to be extended to all Man' ind, to every individual, or diftinct Branch of that Species.

Though this is no new Doctrine, but the fame that was taught by CHRIST, and his Apoftles; yet 'tis very much dif regarded among Chriftians. Nothing is more common with them, than to confine their Love to themselves, or those of their own Perfuafion: As for others, who disagree with them in Points of Religion;" or even in Matters of Policy; they too often treat them with great Dif-esteem and Ill-nature. In their Difcourfes, indeed, they'll pretend to have Charity for fuch Perfons; but their general Practice gives their Speech the Lie: For how ready are they to lay hold of all

and afperfe them? H calions to vilify

unwilling are they to fhow them a kind Office? Yea, how glad do they feem of an Opportunity to do them a Disservice?

In fhort, they make their Opinions the Rule of their Approbation and Diflike: If one thinks as they do, he fhall be called a very honest Man; and be recommended, favoured, and affifted by them, as fuch: But if ones Thoughts of Things, of Perfons, of Practices are different from theirs he thall hardly be counted worthy to be trufted, to be refpected, or obliged. And how, I pray, do thefe Proceedings agree with that Description of Charity or Love, which St. Paul has left us in the 13th Chap. of his first Epiftle to the Corinthians? How do they agree with those Injunctions elsewhere, of bonouring all Men? Doing Good to all Men? Speaking Evil of no Mane And rendring to none Evil for Evil?

Some Perfons may perhaps think to fkreen themselves from all this; and attempt to defend their Uncharitablenc's towards others of different Perfuafions, from that Paffage in the ad Epiftle of St. John, at the roth Verfe; where 'tis laid, If there come any unto you, and bring not this Doctrine, receive him not into your Houfe, neither bid him God speed.

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But not to mention that those Words had a peculiar Relation to a very bad Sort

P1Pet. -17. Gal. vi, 10. TR. iii, 2. 1 Thef. v. 15.

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of Hereticks who lived in the Apofile's Time; they only forbid fuch a Familiarity and Communication with fuch Perfons as countenances their Opinions, or enfnares Us to the like; as may be hinted in the 11th Verfe of that Epiftle; He that bidесь eth him God speed, is Partaker of his evil Deeds: But certainly 'tis poffible to exercife the Acts of Love and Good-will towards Men, without encouraging their Errors; or embracing the fame ourselves.

And that neither This, nor any Other Paffage of Scripture, can jufly be pleaded in Defence of Diffaffection and Ill-nature, towards thofe whofe Principles disagree with our own; is undeniably manifest from the Parable of the Samaritan and the Jew, which we meet with in the 10th Chap. of St. Luke. For though the Enmity between the Samaritans and the Jews, upon Account of religious Wor hip, was fo very great, that we read, The Jews had no Dealings with the Samaritans; yet to declare the Univerfality of Christian Love, and how we are to understand the Word Neighbour: Our Saviour introduces one of thefe, expreffing the greatest Kindness, and fhewing the tendereft Pity and Compaffion on the Other: And if we would love our Neigh

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