wickedly harden ourselves against them; so it rewards us, when we relieve them, with the sweetest joy that we are capable of experiencing: a joy that neither is succeeded by uneasy reflections, like many others; nor vanishes quickly into nothing, like most others: but which the heart dwells upon with lasting delight and humble self-approbation. But were this pleasure much less, than whoever habituates himself to it will find it to be, the same goodness of nature, which is the parent of charitable beneficence, is also the best qualification for enjoying the satisfactions and moderating the vexations of social life: and therefore we cannot do a more prudent thing, than to strengthen it by exercise. Besides, good-will to others gives us the surest claim, that any thing can give, to good-will in return; the proofs of which we may easily come to want on many occasions. But though the world, and even those persons in it whom we have served, recompense us ever so ill, yet not the smallest kind action, that we have either done or designed, shall be lost. For God sees them all; and will be proportionably gracious, not only to the vir tues, but even the failings of those, who have made it their faithful care to shew the mercy which they hope to receive.

And this is that never-failing motive to universal benevolence, which the text urges: have fervent charity among yourselves: for charity shall cover the multitude of sins. Not that either the outward acts, or even the inward temper, of this one virtue, though it were extended to all our fellow-creatures, and much less if only to some small part of them, nor that perhaps the most deserving, shall excuse the wilful and unrepented neglect, either of due reverence to God, or moral government of ourselves in other respects.

But seldom, indeed, will it happen, if at all, that the profane or debauched, let them be called the bestnatured men that ever were, shall do near so much good as harm in the world, were the whole consequences of their behaviour well computed. But could this be ever so much otherwise, yet to honour and worship our Maker, in the manner which he hath appointed, is one of our essential obligations, and to observe the rules of chastity and temperance, decency and order, is another. Now what we are bound to observe, we cannot possibly be left at liberty to break through or despise. And therefore be not deceived: God is not mocked*. Whoever lives in the known and indulgent transgression of any duty, or commission of any sin, whatever excellencies in other points he may seemingly or really have, shall not enter into the kingdom of God. Great promises are made to other single virtues, in other passages of Scripture, as well as to charity in this. And the meaning is not that we may get to heaven by any one good quality that we please: for surely there will no one be found so bad as to have none: but each of them is supposed, though practised more eminently than the rest, to be accompanied by them; not separated from them, and set up against them: a supposition made with still more reason in the present case, than any other of the same kind: because the true love to our neighbour not only comprehends every good disposition towards him, but flows from love to God, and faith in our blessed Redeemer, and dutiful regard to the motions of the Holy Spirit. Indeed all these united, in the poor degree that we possess them, can by no means merit pardon for our failures in all; but only qualify us for obtaining that

mercy which St. Peter, in the beginning of this Epistle, ascribes to the sprinkling of the blood of Jesus Christ*. And nothing less than a prevailing habit of every virtue will complete our qualification for final acceptance: but that of each particular one shall contribute towards it, in proportion to its value. And as beneficence, practised in its whole extent on right principles, is of the highest value, the text very properly teaches, and was designed only to teach, that charity, kindness to our fellow-creatures, practised from a principle of conscience, in every way that we have opportunity, shall contribute, in a distinguished manner, to fit us for receiving forgiveness from our Creator, and thus shall cover the multitude of our sins at the last day. Since, therefore, being good to our brethren will give us a peculiar claim to the goodness of our heavenly Father: whoever is sensible of his past offences, let him take this way especially of evidencing his repentance; and whoever would entitle himself after death to the noblest of rewards, let him serve God throughout life in this most excellent of all duties.

1 Peter i. 2.

SERMON XXIII.

MATTH. X. 34.

Think not that I am come to send peace on earth; I came not to send peace, but a sword.

THAT these words of our blessed Saviour express, not the design of his appearing in the world, but the effect it would have very contrary to his design, through the wickedness of men, both his life and doctrine sufficiently shew; and, indeed, all sorts of men have acknowledged. For though too many Christians have acted as if they understood him to desire what he only foretels, and thought it their duty to make his words good: yet none of them, I think, have ever professed to understand him so. And infidels themselves have done him the justice of allowing, that he meant to establish good-will and virtue among men. But then his religion, they say, hath so miserably failed of answering his purpose, hath produced such dreadful evils, and been of so exceeding small benefit, that they cannot imagine a wise and good being, as God is, would ever take such very extraordinary methods as the Gospel asserts, to introduce and establish it. And though few, it may be hoped, will think it reasonable to carry the matter thus far; yet many may be tempted by such confident affirmations, if not to doubt of the truth of Christianity, yet to have less delight in it, less thankfulness and zeal for it, than they would otherwise have.

We shall do well, therefore, to inquire, both how far the facts alledged in this objection are true, and whether the conclusion drawn from them is just.

That considerable evils have taken their rise from our Saviour's doctrine, must be owned. He himself, we see, declares they would: and he had reasons to declare it in terms as strong, as the truth would warrant. For as the Jews expected nothing but peace and prosperity, for themselves at least, under their Messiah, it was both honourable and prudent to give them fair warning of what was to happen, that they might not first be elevated with false hopes and heated into presumptuous behaviour, and then complain they had been deceived and misled. Besides, as he undoubtedly thought the least degree of evil a great deal too much, he could not speak slightly of that which he foresaw. But still he could never design to say, that it would over-balance or go near to equal the good: for thus he might have discredited his own mission, and contradicted the whole tenour of his own discourses.

The allegations, therefore, of the argument before us cannot be proved from this text, nor, indeed, from any other. But the whole proof must be drawn from the natural tendency of Christianity, and the experience of its effects. Now it cannot, consistently with common modesty, be denied, that the tendency of Christianity to the welfare of mankind is very powerful. Justice and mercy, obedience to superiors, condescension to inferiors, mutual tenderness and mutual usefulness, are the main precepts that every where occur in it: to these peculiarly the reward of everlasting happiness is annexed; and nothing contrary to them is ever taught throughout the Scripture. It is very true, pleas have been made from it