ther we will or no: Nay, there are even certain natural Antipathies, which we have not in our Power to correct: I answer that a Refentment or Antipathy is only finful as far as it is voluntary. Nay, both the one and the other are confiftent with Charity in the Heart, and we may always make this favourable Judgment of them, when they have no Influence upon our Words or Actions to the Prejudice of the Party whom they regard: For if, in spite of fuch Refentments or Antipathies, we not only keep a Bridle upon our Tongues, when we have an itching to fay fome fpiteful Thing of the Party concern'd; but are ever ready to speak well of him, and do him fuch good Offices as Occafion fhall prefent, we may then fafely judge, that, being thus overuled by Charity, they are purely the Effect of Nature, and the Will has no Share in them.

Whence it follows, first, that there is a large Difference between the Love of Charity, and a natural Affection. The first regards our Neighbour precisely as he bears the Image of God in his Soul; and this Love we owe to all Mankind: The fecond regards him only as he has fome Qualities that are agreeable to us; which therefore is usually confined to a very narrow Compass. Henco

Hence it follows, 2dly, that theLove we owe our Neighbour, whether Friend or Foe, confifts precifely in a fincere Defire and Inclination of the Heart to do him Good for God's Sake. And fince this Inclination is confiftent, as I have faid, with an involuntary Refentment of Injuries received, 'tis evident that the Law of Charity is not violated by it, as long as we act in Contradiction to it.

However, we ought to be always very Jealous of any fuch Refentment; we ought to regard it as a dangerous Temptation, and be upon our Guard against it: Because the Heart may be envenom'd by it; as we muft judge it is, when inftead of ufing the obvious Means to overcome it, we rather cherish and indulge it, by frequently mufing upon, and difcourfing with a certain Bitterness, of the Injury that has been done us; when we take a Pleasure to hear the Offender traduced, or feel a certain fecret Joy at any Crofs that happens to him; but efpeically when we refuse to make reasonable Advances toward a hearty Reconciliation with him: For thefe are all ftrong Symptoms of a fettled Hatred and our faying in this Cafe, I forgive him, I wish him no harm, I am in Charity with him, is no more than a meer Form of Speech, which fignifies nothing; and ferves only to

encrease

encrease the Difficulty of our Cure, by filencing in fome Measure, the Murmurs of an uneafy Conscience, and flattering our felves into a falfe Security: For, till our Actions and Behaviour give Testimony, that we are truly in Charity; there lies a Snake in the Grafs, and we carry a Viper in our Breafts, that will fting us to Death: For whoever loves not (fays St. John) remains in Death.

I own, to love an Enemy, and do good to those that hate and perfecute us, is a hard Leffon to practise. But fince it is a Leffon taught by Chrift himself, fince without it no Pardon of Sins can be obtain'd, and all other Virtues are but fo many useless Ornaments, it is as indifpenfable as it is hard: And therefore whatever the Difficulties are, they must be overcome; for, to die without Charity, is to die in a damnable State; and fince it is fo difficult a Leffon to learn, we have but little Encouragement to hope to practise it at the Hour of Death, if we neglect it now: For Paffions once deeply funk into the Soul are not to be thrown off on a fudden; fo that the fame Hatred, which accompanies us to our Death-Beds, will, in all probability, follow us a Step farther, and bear us Company to the Grave; there being scarce any Paffion, that when it is indulged takes a deeper Root, than that of

Hatred

Hatred and Averfion. It is eafily remedied, if due Care be taken in the Beginning; but a long Continuance renders it very hard to be cured.

Let us befeech Almighty God, to preferve us from fo dangerous an Evil; and fill our Hearts with fuch an abundant Charity, as may at the laft Hour, entitle our Souls to the bleffed Joys above; where Charity reigns in her full Luftre, uniting all the bleffed Souls to Jesus Christ, and in him to one another with a pure, difinterested, and unchangeable Love.

The Lift ENTERTAINMENT.

The Means to preferve Peace with Men, by avoiding Contentioufness.

If any Man be contentious, we have no fuch Cuftom. 1 Cor. xi. 16.

IT

appears plainly from these Words of St. Paul, that the Spirit of Contention is not a Chriftian Spirit: And the Reafon is clear; because Charity, which is a Virtue peculiarly recommended by Chrift, cannot poffibly be long maintain'd, either

in a State or private Family, where the Spirit of Contention reigns.

Now this Unchriftian Spirit is principally kept up by an indiscreet Forwardness, either in thwarting Men's Humours, or contradicting their Opinions; efpecially when they are efpoufed with Heat. We are often faulty in not having a due Regard to the Temper of those we converse with; and being more intent upon gratifying our own Humours, than managing, with a charitable Tenderness, thofe of our Neighbour: We are forward in contradicting his Opinions,

Our

because we abound too much in own Sense; and we oppofe his Paffions with Heat, because we are not Mafters of our own And it is from this Indifcretion that numberless Difputes, Contentions, and Animofities arife; which therefore we are bound to avoid as much as is poffible, in order to preferve Peace and Charity with all Men; but especially with fuch as have fome near Relation to us, either by Proximity of Blood, or Neighbourhood, or by living under the fame Roof, where Providence has allotted us our Station,

The Subject then of this and the following Discourse shall be to fhew, how wary and circumfpect we ought to be, not give Offence by an Over-fondness of our own Opinions, or an indiscreet Forwardness Tom. III. G

in