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N. B. As the third part of this Homily on Good Works treats principally of that kind of Works which was grounded in the error and fuperftition of popish times, and which at present do not materially concern zs, having fo long fince ex-' ploded their imaginary value: the editor therefore judged it fuperfluous to infert the greater part of it, but has concluded the foregoing difcourse with that portion which feemed,better adapted to the general fubject, and ftill fuited to the interefts of all claffes of CHRISTIANS.

DISCOURSE

VII,

Upon Charity, or Chriftian Love.

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1 COR. xiii. 3:

And though I beftow all my Goods to feed the Poor, and though I give my Body to be burned, and have not Charity, it profiteth me nothing,

Fall the virtues neceffary to be earnestly recommended to chriftians, there is none of greater benefit, or more worthy to be enforced, than Charity; for in truth this fingle word comprises all manner of righteousness, and the decay of it amongst us is the certain caufe that virtue daily declines, vice gains ground, and the whole world hafteneth to deftruction. And because almoft every man formeth to himself a kind of charity, the offfpring of his own fancy, a quality after his own defire; and however faulty his life may be in many refpects, both in the fight of God and man, yet he will perfuade himself he poffeffes this virtue; the object therefore, of the prefent discourse, is to give you a true and plain defcription of this exalted chriftian property, not as it is pictured by men's own imaginations, but according to the words and example of our Lord and Savior Jefus Chrift in which account of it, every one confidering himself as it were in a glass, may fee clearly, without

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without any danger of error, whether he is in poffeffion of true charity, or not.

Perfect charity then, is but another name to fignify the purest love of God; whom we are to love with all our heart, with all our life, and with all our powers, or ftrength. By the expreffion with all our heart, is meant that our mind and study be employed in the belief of God's holy word, to truft in him, and to love him above all things that we moft defire, either in Heaven or earth. By the words with all our life, we mean that our chief joy and delight be placed on God, and in promoting his honor; and that all the actions of our lives be principally dedicated to his fervice, being willing to live or die for Him, and to forfake all other things whatever rather than the love of our Creator: for whofoever loveth father or mother, fon or daughter, houfe or land, more than me, faith Chrift, he is not worthy of me*. By all our powers or strength is to be understood the religious exercise of every faculty we poffefs; that our hands and fect, (our induftry and labor) our eyes and ears, (our obfervation and diligence in God's caufe) our mouths or tongues, (our difcourfe and converfation, both in inftructing others, and advancing ourselves) in fhort, every part and power of both body and foul, fhould be devoted in fome respect or other, in praifing God, and keeping his commandments. This is the first and principal part of this heavenly virtue, but not the whole of it;

*Thefe words of our Bleffed Lord import, that the choiceft poffeffions of this world, the dearest ties in nature, are all to be confidered as gifts coming from God. He is to be glorified as the merciful Author of them, and as his wifdom and goodness are equally concerned in the taking away, as in the giving them, fo we muft not defire the indulgence of them in preference to his favor, or fo build upon them as a means of happiness, independant of his will, as to neglect our duty to him in any fhape; but to enjoy them with gratitude to his mercy, and to refign them with humble submiffion to his unerring decrees.

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for true chriftian charity ftrictly requireth a degree of love towards all mankind; good or bad, friend or foe; and whatever caufe may have been given us for the contrary, as carnal men, yet we muft bear-good will to all, and conduct ourselves religioufly towards each other in words and manner, no lefs than genuine benevolence and generous actions. Thus it is that Chrift hath taught us, and fo indeed he acted.

Concerning the love of God, this is his doctrine as recorded in St. Matthew's Gofpel, xxii. 37. In his answer to a doctor of the law, who afked him which was the great commandment. These are his words: Thou shalt love the Lord thy God with all thy heart, and with all thy foul, and with all thy mind : and as to the love we owe each other, his precepts are no lefs plain and pofitive, as related in St. Matthew v. 43, &c. You have heard that it was faid of them of old time, thou shalt love thy neighbour, and bate thine enemy, but I fay unto you love your enemies, bless them that curfe you, do good to them that hate you, pray for them that defpitefully ufe you and perfecute you, that you may be the children of your father who is in Heaven, for he maketh his fun to rife on the evil and on the good, and fendeth rain on the juft and on the unjust for if ye love them which love you only, what reward have ye, do not even the publicans the fame? And if you falute your brethren only, what do ye more than others, do not even the publicans the fame? Now these you all know, ate the very words of our Savior Chrift himself, refpesting the love of our neighbor; and becaufe the Pharifees, with their deluding traditions and falfe interpretations, had not only corrupted but almoft entirely stopped up this pure fountain of God's lively word, teaching that this love or charity extended only to a man's friends; and that it was enough for a perfon to return affection towards thofe who were partial to them, and that they might hate their enemies

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therefore Christ, as it were, opened this fountain again for the people, cleared away the obftructions it had received, and entirely purified the ftream, by giving a true and clear explanation of this perfect law of Charity; by fhewing, that in a strict religious fenfe we muft cherish pure good-will to all.. Further, our Lord confirmed and recommended this holy precept, by fetting forth the benefits we fhould receive by due obfervance of it; and on the contrary, what evil would enfue from our neglect thereof. For what poffible thing can any one defire more profitable, than that the eternal God of Heaven fhould adopt us for his children? And this our bleffed Mafter affures us will be the cafe, if we love each other upon the principles of our being equally the work of his hands; if we difcover no exception in the discharge of chriftian offices, through malicious paffions or selfish preference; whereas if we neglect this duty from any fuch caufes, He declares we are no better than defuded Pharifees, profane publicans, and ignorant heathens, and fhall have our reward together with them; that is, to be fhut out from the number of God's elect, and from an everlasting inheritance in Heaven.

By this time, you cannot fail being thoroughly acquainted with the nature of pure charity, as explained by Chrift that it giveth God the first place in our affections*, and that every proper regard towards our fellow creatures, must be fhewn them for his fake and of the expediency of the command we have the ftrongeft teftimony in his

*It must be very evident, that Chrift in no fhape lowers the value of the relative duties between parents and children, and other kindred connections: for in that he commands us to love both friend and foe, common fenfe and natural feeling, or confcience, informs us, that clearly they fhould have the first place in our regard, as fellow creatures. Indeed by referring us to the SUPREME, as the primary object of our duty, it necessarily implies obfervance of his commandments. .

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