bours as ourselves, we must go and do jo likewife.

No Difference therefore in Opinion; no bad Ufage we receive from others; nor any Reason befides can excuse us for not loving them. The moft ungrateful Wretch; the most obftinate Heretick; the most self-conceited Schifmatick; and in a Word, all Men whatfoever, are the Objects of our Love: Their Perfons we are in Duty bound to love, but their Sins, and their Errors we must for ever abhor and avoid.

The Subftance of all that I have deli

vered upon this Argument, is comprized

in these few Words of St. Paul, In Lowliness of Mind, let each efteem other better than themselves: And let all Bitterness, and Wrath, and Anger, and Clamour, and Evil-speaking be put away from you, with all Malice: And be ye kind one to another, tender-hearted, forgiving one anotber, even as God for CHRIST'S Sake bath forgiven you.

3 The Duty of mutual Love being thus explained, we are now to proceed to the fecond Thing propounded, which was to enforce the Obfervance of this Duty. But this will afford Matter for another Dif John v. 9. Phil. ii. 3. Eph. iv. 31, 32.

courfe

courfe, and fhall therefore be referved to another Opportunity.

SERMON xii.

HA

* John iv. 7.

Beloved, let us love one another. AVING, I hope, in my foregoing Difcourfe from this Place, explained the Duty of mutual Love; by howing that it is made up of thefe Parts, viz. Firft, Of efteeming and treating each other according to the Dignity of our Natures.

Secondly, Of doing and wishing one another no Evil.

Thirdly, Of withing and doing one ano ther all the Good we can.

Fourthly, Of forgiving each other all Injuries that may have paffed between us. Having, I fay, gone through This, which was the first Thing I then propounded; I proceed now to my

Second and last Head, namely, To en force the Oblervance of this Duty. And this I fhall endeavour from the following Confiderations.

First, From the Excellency of the Du ty confidered in General.

Secondly, From the kind Influence it has in particular upon the Profit and Advantage of Society.

Thirdly, From its Tendency to pro mote the Pleasure and Happiness of Life. Fourthly, From the Command of CHRIST. And,

Fifthly, From his Example.

First, This Duty of Christian Love, may be recommended and enforced from the Excellency of it, confidered in general: For the Practice hereof will truly exalt and adorn the Soul, and make us vastly fuperiour in worth to thofe who neglect it. It fuppofes us to be free from the Government of such Qualities, as are attended with Shame and Dishonour; and that we are endued with those which bring Grace and Glory. It argues us able to conquer the Motions of Malice and Revenge; of Pride and Envy: It shows that we are cloathed with Humility and Meekness; and are of a generous, merciful, and forgiving Temper.

And what a defireable Thing is it to enjoy that Calm and Serenity in ones Mind, which is neceffarily introduced by fuch a lovely Difpofition? What an Ho

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nour

nour must it reflect upon us, to fubdue thofe boisterous Paffions, which are apt to drive us headlong to fuch Actions and Deligns, as prove a Mifchief and Vexation, both to ourfelves and others? This Is a Victory that carries Healing in its Wings; Here the Conqueror and the Conquered are both one: No one is injured by the Conqueft; but the wider it fpreads, and the farther it is purfued, of the greater Advantage it will be to all. Such a Victory as this, whofoever obtains, muft needs be more excellent than his Neighbour; for he that is flow to Anger, is Letter than the Mighty, and he that rul eth his Spirit, than be that taketh a City.

Again, how amiable is an affable and condefcending Carriage, towards those below us a modeft and civil Behaviour towards our equals; and a Deportment duly refpectful towards our Superiors? Of how great Price in the Sight both of God, and Man, is the Ornament of a meek and quiet, and inoffenfive Spirit, that is careful to avoid Quarrels; that is glad to heal Differences; and difdains to with or do any Mischief to others? In fhort, what can be a more convincing Argument of true Magnanimity, or Greatnefs of Soul, than a hearty Inclination to advance the

Felicity

Felicity of all Mankind; à Readiness to forgive Injuries; to return Blethings for Curfes, and Good for Evil?

Thus does the Exercife of Chriftian Love in its feveral Branches, communicate a real Beauty to the Practitioners of it, and exceedingly raife the Dignity of human Nature.

Indeed by This we in fome fort become Partakers of the Divine Nature 100; and resemble God in his most glorious, as well as most endearing Perfection. To this Purpose, the Apoftle fpeaks in the Words immediately following my Text; 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. And again, at the 16th Verle of the fame Chapter; God is Love, and he that dwelleth in Love, dwelleth in God, and God in bim.

Well therefore might St. Paul value this Grace of Love above the extraordinary Gifts of Healing; of working Miracles; of Prophefcy; of divers Kinds of Tongues, and the like: As you may fee he does, in the 12th Chap. of his firft Epiftle to the Corinthians.

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Yea, well might he prefer it to thofe

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