SERM. neither of a Manner and Conduct which we

I.

think to be moft wife, difcreet, and Chriftian.

4. If on the Account of the forementioned Difference of Judgment, Temper, and Conduct, there arife any accidental Discord or Breach of Charity, this Precept requires a speedy and hearty Reconciliation. It forbids us to harbour a fecret Enmity against those who in Charity we ought to hope are the Friends of GOD. Or if our Charity cannot rife fo high, if we have reason to believe that they who have offended us are not only our Enemies, but the Enemies of GOD, and Strangers to all real Goodness, yet ftill we are bound to forgive them. Irreconcileable Refentments are not allowed to Chriftians.

A literal Compliance with the Command in the Text may perhaps in fome Inftances be impracticable. And whilft we have to do with the perverfe Tempers and Follies of rafh and conceited Men, it may be impoffible on fome Occafions not to fall out with them. But if thereupon we immediately defire and endeavour to bring our Minds into a Temper of Reconciliation and Peace, we

com

comply with the Intent of the Precept, fo far SER M. as it is a univerfal and indifpenfable Duty. I.

The fame is to be understood in those general Precepts of the New Testament; Follow after Peace with all Men; and if it be poffible, and as much as in you lies, live peaceably with all Men (b). Which laft Text implies that in fome Cafes, without a Prejudice to Truth, and a Violence to Confcience, the Thing is not poffible.

Laftly, The whole Extent of the Duty recommended in the Text may be comprehended under the great Chriftian Duty of Love, so often inculcated and repeated in the New Testament.

This is the very Genius and Spirit of the Gofpel, without which there can be nothing of the true Chriftian Disposition. Of this the Apostle Paul gives us a most beautiful and animated Description (1 Cor. xiii.) under the Name of Charity: Which fuffereth long, and is kind; which envieth not, vaunteth not itself, is not puffed up; does not behave itself unfeemly, feeketh not her own, is not eafily provoked, thinketh no Evil; rejoiceth not in Iniquity, but rejoiceth in the Truth; bearing

(b) Heb. xii. 14 Rom. xii. 18.

SERM. bearing all Things, believing and hoping the I. beft of all Things; whilft for God and Confcience-fake it patiently endureth all Things: Without which the most popular Gifts, the most plausible Profeffion, the most extensive Liberality, the largest Knowledge, the most improved Understanding, and even a miraculous Faith are as nothing. After all which nothing further, one would think, need be added to celebrate or recommend it.

We are to love both our Friends and our Enemies, but we are not required to love both in the fame Degree, or with the fame kind of Affection. If we commiferate and relieve our Enemies in their Distress, forbear Revenge, and pray for their Reformation, and do to them as we in their Cafe should reasonably expect to be done by, we fulfil the Law of Love, as it relates to our Enemies, in its proper extent.

Friends, and those whom we

But as to our

believe to be

the Friends of Chrift, we are to love them with a pure Heart fervently, with brotherly Love, with unfeigned and undiffembled Affection; and to express it in all the kind and benevolent Offices we can. Which brings

to

I.

to my Mind a Saying of Plato, which I SERM. have fomewhere met with, to this Purpose: "All good Men (fays he) will love one an"other, because they are like to one an

other, and every Thing loves it's Likeness: "And they are all like to one another, be" cause in Proportion to their Goodness they "are all like to GOD; and therefore, for "the fame Reason are all beloved by him.” To which I may add, that their united Love to God is the Bond of their mutual Love to one another.

So much may fuffice to open the proper Nature and Extent of the Caution fuggested in the Text; the whole Force of which is comprehended in the great Christian Law

of Love.

II. I am to suggest some proper Motives
to induce us to comply with the Ex-
hortation in the Text, as it hath been
now explained.

Now the Relation and Circumstances
which Jofeph's Brethren were in, when he
gave
them this Advice, and which were fo
many Inducements to them to comply with
it, are in a good degree common to us, and

fo

SERM. fo far are equally proper to engage us to the

1. We are Brethren. Like the Patriarchs we have all one Father. We should therefore love as Brethren. Among Brethren there is oftentimes a great Diffimilitude of Condition and Circumftances. Some are weaker, and fome ftronger; fome have better Capacities than others; fome better Temper, others more Knowledge. But that which does or fhould unite them all in Affection is, that they have all one Father: are all beloved by him, and equally dependant on his Care and Goodness.

As we are all of us the Children of our Father which is in Heaven, and are taught to acknowledge and addrefs him as fuch, this filial Relation wherein we ftand to GOD fhould remind us of the fraternal Relation wherein we ftand to one another, and the mutual Love it requires: a Confideration from which this Duty is often urged upon us in the New Teftament. Love as Brethren (c); why doft thou fet at Nought thy Brother (d)? Be kindly affectionated with brotherly Love (e); let brotherly Love continue.

(c) 1 Pet. iii. 8. (d) Rom, xiv. 10. (e) Rom. xii. 10,