because men can hurt him by their wickedness, but because the uncharitable man cannot inherit the kingdom of heaven.

If men live in envy or malice; if they bite and devour one another; if men hate their neighbours, and imagine mischief against them; if they will not submit to their governors in church and state; if they shall oppress or vex one another by fraud or violence, by corrupting their neighbour's wife or child, by bearing false witness, or coveting that which is another man's; why, it is sure, God has forbidden all these things, but for what reason? Why, because no man with these dispositions can possibly be happy, which God would have all his creatures

to be.

III. I will now set before you such instances and expressions of this command as are dispersed in God's Word, that at one sight you may see your duty.

Now, the first degree of charity is, not to despise any man living. He that despiseth his neighbour, (saith Solomon,*) sinneth. And truly there is no reason for it. We are all a race of poor, vile, sinful creatures at the best. And he that despiseth his neighbour is subject to the same misfortunes, to the same failings, to every thing that can make a man contemptible, if any thing ought to do so. I say ought to do so; for sure St. Peter would not bid us honour all men, but that there is something in every man, for which a charitable man ought to pay some regard.

Prov. xiv. 21.

The next step of charity is, to do our neighbour no harm, in body, goods, or good name. Love (saith St. Paul*) worketh no ill for his neighbour. It would be very happy, if Christians would but conscientiously discharge this part of charity; that they would not trouble or vex one another without cause; that they would not over-reach or defraud one another; that they would not slander and backbite one another; that they would not rashly judge one another; that they would not draw one another into intemperance, and other sins destructive to soul and body.

After all, this would be but a low degree of charity: for we are bound not only to do no harm ourselves, but to prevent it in others, as far as we are able. It was for this reason that in the Law it is commanded, that if any man should see his neighbour's ox or sheep go astray, or his beast lie under a burthen, that he should take care of them. What was this for, but to teach men, not only to look every man to his own concerns, but to be concerned for the interest of his neighbour, even where no law but this of charity can oblige us.

We are, in the next place, to take satisfaction in our neighbour's welfare, to rejoice with them that rejoice, and to be under concern when any thing sad or calamitous befals him; to mourn with them that mourn, as the apostle directs. We are also to be courteous and obliging to all men. Charity speaks kindly, deals tenderly,

VOL. II..

Rom. xiii. 21.

4 Deut. xxii. 1. P.

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grieves not the hearts of the living, and treads softly upon the graves of the dead.

But this is not all. Let us love (saith the apostle) not in word only but in deed and in truth; that is, doing good, as well as giving good words. And indeed, without this instance of charity, we have no proof of our love for God: He that hath this world's good, and seeth his brother have need, and shutteth up his compassion from him, how dwelleth the love of God in him? For he that loveth not his brother whom he hath seen, how he can he love God whom he hath not seen?

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Lastly; there is another instance of this duty, the most necessary and yet the most uneasy to flesh and blood; and that is the Christian duty of forgiving injuries, and loving our enemies. Hear the very words of our Lord Christ.* 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. For, if ye love them which love you, what reward have you? Do not even the publicans the same?-Men of no principles, men who expect no reward hereafter.

And as to forgiving of injuries, I shall only tell you, that upon this very duty depends your pardon in heaven. If ye forgive men their trespasses, your heavenly Father will also forgive you; but if ye forgive not men their trespasses, neither will your Father forgive your trespasses: So that there is no mercy to be hoped for from God but upon this condition.

Nay, it plainly appears by the parable, (set down Matth. xviii. 25,) that the Lord was more offended with his servant's uumerciful temper, than with the loss of ten thousand talents that servant owed and could not pay.

IV. We now come, in the last place, to consider, what helps God has afforded us, and what inducements we have, to possess our hearts with a grace every way so necessary to our present and future happiness.

It is a very sad truth, there is very little charity amongst men: and yet as men we are made for society; we cannot live without one another. The gospel makes us all neighbours; and Jesus Christ makes us all brethren. Why should we not then love as men, as neighbours, as brethren? Indeed we should do so; and I will tell you why we do not.

The apostle gives it as a mark of the last and worst of times, when men shall be lovers of their own selves; that is, without any regard to the welfare of others. Wherever this vice reigns, there can be no charity such as the gospel requires. Our blessed Lord, knowing that as long as men looked upon worldly advantages as their happiness, they would despise all that wanted them: he did therefore put the lowest value upon every thing the world doats on. He was pleased to be born of poor parents, he wanted most of the conveniences of life, yet never repined; he assured his followers, that riches, let them appear never so desirable, are very dangerous things: and would have such of

* 2 Tim. iii. 2.

his disciples as thought best of themselves, to be servants to the rest.

Now, what was this for, but to teach Christians that these things ought not to make any difference amongst them; that the world and its favours are not to be depended upon; that therefore Christians should not love and hate on account of riches, or honour, or power; but because Christ has commanded them to love one another, and because this will recommend them to the love of God.

As to that part of charity which is expressed in relieving the poor, you will, I hope, need no other inducement than that which our Lord sets before you, by his apostle: It is more blessed to give than to receive.*

I have said already, that the obligation to love our enemies, and to forgive those that have injured us, is so great, that whoever does it not, is shut out from all hopes of mercy: his sins will not be forgiven; his prayers will not be heard. And to a man who has any concern for himself, there need no other arguments to this branch of charity.

But the greatest inducement to the love of our neighbour is the consideration of the love of Christ for mankind:-As I have loved you, that ye love one another :-This (saith Jesus Christ†) is my command. This shews us in what a sad estate Christianity is at this day, and what little power it has upon its professors,, when so positive, so indispensable a command is so ill obeyed.