know, that his part was to be small in the world; that many would oppose the profession, and many more would neglect the practice, of that religion. which he taught; and that his followers, besides common injuries incident to all men, were to meet with much enmity and hatred for their master's sake. And, therefore, that, amidst all these storms, they might maintain that constant serene tranquillity, that sweetness and benignity of spirit, without which they could neither be like him, nor happy in themselves, he was pleased to enjoin such an ardent affection and charity towards all men, as no neglect can cool, no injury can extinguish. To love those who have obliged us, is that which nature might teach, and wicked men practise; to favour those who have never wronged us, is merely an act of common humanity: but our religion requires us to extend our kindness even to those who have injured and abused us, and who continue to do and wish us mischief: and enjoins, that we never shall design any other revenge, against our most bitter and inveterate enemies, than to wish them well, and do them all the good we can, whether they will or not for unto those that hear him, our Saviour saith, "Love your enemies."

But, alas! how little is this regarded, by the greater part of those, who call themselves Christians. Other precepts are broken and slighted, but this is industriously baffled and discredited. In other cases, we acknowledge our fault, but study to qualify and excuse it, by the frailty of our nature, or violence of a temptation: 'we are all sinners; it is a fault indeed; but who can help it?' Now, though these

excuses are very frivolous, and will be of no force in the great day of account, yet they imply something of modesty and ingenuous acknowledgment; and men may repent, and forsake what they already condemn. But in the instance of loving enemies, and pardoning offences, many are so bold and impudent, that, instead of obeying, they quarrel with the law, as impossible and unjust; passing sentence upon that, by which themselves must be judged. 'How unreasonable is it,' say they, 'that we should love those that hate us? What congruity between that act, and those objects? Can cold snow produce heat, or enmity beget affection? Must we be insensible of the injuries with which we meet, or reward him that offers them?

Must we dissolve

cease to be men, These are either

the principles of our nature, and that we may become Christians?' the expressions or thoughts of too many among us. And either Christ must come down in his terms, and remit somewhat of the rigour of his laws, or else, all the promises of the Gospel, all the pleasures of the other world, shall not engage them to his obedience. They will rather chuse to burn în eternal flames of fury and discord, than live at peace with those that have wronged them.

It can, therefore, never be unseasonable to press a duty, so very necessary, yet so much neglected. The text which I have chosen for this purpose, is very plain and clear: "Love your enemies." But, because many strain the precept, to some such sense as may suit with their own practice, we shall first search into its import, and then persuade you to its performance. The full meaning and import of

the precept will appear, if we consider, first, Who they are, whom we are commanded to love; and secondly, Wherein the love which we owe them consists.

66 use

The persons whom we are commanded to love, are called our 66 enemies." And lest we should mistake them, they are clearly described in the following words the fountain of their enmity is within; they are those "who hate us;" who envy our happiness; who wish our misery; and who abhor our persons and society. Now, were this fire kept within their breast, it might well scorch themselves, it could not prejudice us: but, "out of the abundance of the heart the mouth speaketh;" their malice sharpens their tongues; they are further described as those that " curse us;" they vent their wrath in oaths and imprecations, secret calumnies, and open reproaches. Nor are their hands always bound up; they us despitefully," and procure us mischief. Now, if our love must be extended to all these, we shall hardly find any, whom we dare safely exclude. Of our private enemies, there can be no question. But what shall be said, of the enemies of our country? I see no warrant to exclude them from our charity. We may, indeed, lawfully oppose their violent invasion, and defend our rights with the sword, under the banner of the public magistrate, to whom such authority is committed: but all this may be done, with as little malice and hatred, as a judge feels, in punishing a malefactor; the general may be as void of passion, as the lord chief justice; and the soldier, as the executioner. But charity will oblige a prince, never to have recourse to the sword, till all

other remedies fail: to blunt the edge of war, by sparing, as much as may be, the shedding of innocent blood, with all other barbarities that use to accompany it; and to accept of any reasonable capitulation.

We come next to the enemies of our religion: and, indeed, many are so far from thinking them to be among the number of those whom they are obliged to love, that they look upon it as a part of their duty to hate and malign them. Their zeal is continually venting itself in fierce invectives against Antichrist, and every thing they are pleased to call Antichristian; and they are ready to apply all the prophecies and imprecations of the Old Testament, in their very prayers, against those that differ from them. And ordinarily, the animosities are greatest, where the differences are least; and one party of a reformed church shall be more incensed against another, than either against the superstition and tyranny of Rome, or the carnality of the Mahometan faith. Yea, perhaps you may find some who agree in opinion, and only differ in several ways of expressing the same thing, and yet can scarce look on one another without displeasure and aversion. But, alas! how much do these men disparage that religion, for which they appear so zealous; how much do they mistake the spirit of Christianity! Are the persons whom they hate, greater enemies to religion, than those who persecuted the Apostles and martyrs for professing it? And yet these were the persons, whom our Saviour commanded his disciples to love: and he himself prayed for those that crucified him; and severely checked

the disciples, when, by a precedent brought from the Old Testament, they would have called for fire from heaven, on those who would not receive them; telling them, "They knew not what spirit they were of:" that is, they did not consider by what spirit they were prompted to such cruel inclinations; or, as others explain it, they did not yet sufficiently understand the temper and genius of Christianity; which is pure and peaceable; gentle and meek; full of sweetness, and full of love. If men would impartially examine their hatred and animosity against the enemies of their religion, I fear they would find them proceed from a principle, which themselves would not willingly own. Pride and self-conceit will make a man disdain those of a different persuasion; and think it a disparagement to his judgment, that any should differ from it. Mere nature and self-love will make a man hate those, who oppose the interest and advancement of that party which himself has espoused. Hence men are, many times, more displeased at some small mistakes in judgment, than at the greatest immoralities in practice; yea, perhaps, they will find a secret pleasure, and wicked satisfaction, in hearing or reporting the faults or scandal of their adversaries. Certainly the power of religion rightly prevailing in the soul, would mould us into another temper: it would teach us to love, and pity, and pray for the persons, as well as hate and condemn the errors which they are supposed to espouse: it would make us wish their conversion, rather than their confusion; and be more desirous that God would fit them for another world, than that he would take