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from under Heaven; thou shalt not forget it. Now, by a Parity of Reason, they might argue, that they were to root out all their Enemies: All that had, or should do thefe, or fuch like Injuries to them. Another reason for destroying these accurfed Nations, was the danger they were in of being led away with their Errors and Idolatry, as Deut. vii. 4. where, after the command to Smite them, and Destroy them, and to contract no Affinity with them, the reason is added, for they will turn away thy Sons from following me, that they may ferve other Gods. Now, by a parity of Reafon, they might think themselves obliged to hate, and oppose, and deftroy all that were of a different Religion from them. And indeed it is very probable that they Acted upon this Principle; for it is obferved of the Jews, both by Chriftians and Heathens, that though they fhewed great Friendship to one another, they were utter Enemies to Perfons of all other Nations and Religions; and would not fo much as converfe with them: As we may fee by St Peter, before he was undeceived by the Holy Ghoft. Act. x. 28. where he thus addreffes Cornelius and his Friends. Ye know how that it is an unlawful thing for a Man that is a Jew, to keep Company, or come unto one of another Nation: But God hath fhewed me, that I should not call any Man common or unclean. Tacitus gives this Character of the Jews; Apud ipfos Fides obftinata, mifericordia in promptu: fed adverfus omnes alios hoftile odium; that is, they had a stanch Honefty, and a ready Charity among themselves, but bated all others like Enemies. And fo Juvenal tells us, it was their Cuftom to deny even com V UL. II. D d

mon

[SERM. mon Civilities to all that were not of their own Nation and Religion, fuch as the shewing a Traveller the way, or directing him to a Spring where he might have a draught of Water.

Non monftrare vias eadem nifi facra colenti;
Quæfitum ad fontem folos deducere verpos.

So that it is not to be wondered at, that our Saviour tells them they had heard fuch Doctrine, as that they were to love their Neighbours, and hate their Enemies.

If it be objected against this, that they were Taught in the Law of Mofes, to perform several Acts of love and kindness to Enemies, particularly Exod. xxiii. 4, 5. where it is faid, if thou meet thine Enemy's Ox, or his Afs, going aftray, thou shalt furely bring it back to him again. If thou fee the Afs of him that hateth thee, lying under his Burthen, and wouldft forbear to help him; thou shalt furely help with him. It is very true; but they limited all this to fuch an Enemy as was one of their own Nation and Religion, an Ifraelite, or a Profelyte at fartheft, as the fame Law feems to be explained, Deut. xxii. 1. where the Words of the Law run thus; Thou shalt not fee thy Brother's Ox, or his Sheep, go aftray, and hide thy felf from them: Thou shalt in any cafe bring them again unto thy Brother. And v. 4. Thou fhalt not fee thy Brother's Afs, or bis Ox, fall down by the way, and hide thy felf from them: Thou shalt furely help him to lift them up again. And fo it is explained, Lev. xix. 18. Thou shalt not avenge, or bear any grudge against the Children of thy People; but thou shalt love thy Neighbour as thy felf. And if there was fuch Colour from the Law itself for this Interpretation, our Saviour

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had much more Reafon for this cenfure from the Doctrine and Practices current among the Jews in thofe Days: For their Books are full of it; nay, they thought it Meritorious, and a good Service to God, to perfecute to Death fuch as were not of their Religion, as it appeared afterwards that the Chriftians had not any more mortal Enemies than the Jews.

So much for the first Thing I propofed to confider, the corrupt Interpretation of the Duty of Love and Charity, in confining it to thofe of. their own Nation and Religion, as it was Taught by the Jewish Doctors; for that was what they meant by loving their Neighbour, and hating their Enemy.

II. I proceed next to our Saviour's Correction and Improvement of this Doctrine, by extending it to all, even our bittereft Enemies; But I fay unto you, love your Enemies, bless them that curfe you, do good to them that hate you, and pray for them that defpitefully ufe you, and perfecute you. In which Words we are to confider,

1. The extended Object of our Love and Charity, our Enemies; thofe that curfe us, and hate us; thofe which defpitefully ufe us, and perfecute us.

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2. The Acts of Charity which we are to exercife towards thofe our Enemies; we are to love them, to bless them, to do good to them, and to pray for them.

1. First, we are to confider here the extended Object of our Love and Charity, which in the Text is defcribed to be our Enemies, thofe that curfe, and hate us, thofe that defpitefully ufe, and perfecute us. The great Perfection of this Doctrine, is apt to dazzle the Eye of our Understanding fo Dd2

much

[SERM. much, that we do not readily fee through it, or apprehend it. For clearing of it, we may observe, that as there are two Sorts of Inducements to the Love of other People; first, common Inducements, taken from fome common Confiderations of what we owe to them as Men, as Chriftians, as our Countrymen, and Neighbours, and the like; then particular Confiderations of Kindred, Friendship, and other Relations, and their prefent Circumstances and Neceffities: So there are two forts of Inducements to the Love of Enemies, first, the common Inducements as they are Men, or Chriftians, or good Men, or our Domefticks, or Kindred, or any other way related to us; fecondly, the Confideration of them as Enemies, and wanting fome prefent Exercise of our Love and Beneficence. Let us confider both these a little more particularly.

(1.) As to the first, The Confideration of our Enemies, not as Enemies, but as Men, and Chriftians, and Neighbours, and Kindred, or whatfoever other Relation they may stand in to us; we are to confider, that their Enmity to us doth not cancel those Obligations, which rise from thefe other Confiderations and Relations. The Duties of Humanity we owe to all Men, and fome further Duty we owe to the Houfhold of Faith, i. e. to all Chriftians. Whatever Duty of Juftice or Charity we owe to a Neighbour, his Enmity doth not fuperfede it, it being a moft certain Truth, that we should render to all their Dues, though they were our bittereft Enemies. There are indeed monftrous Practices, quite contrary to this Doctrine, made ufe of by fome wicked Men, who quarrel with their Friends,

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on Purpose that they may be discharged from all Obligations of Gratitude, and fo they pay all former Arrears; and for all future Duty, they think no fair play is due to an Enemy; and upon that Maxim, allow themselves, without Remorfe of Confcience, to do him all manner of Injuries. Whereas there is really no Obligation Enmity discharges us from, but that of Friendship, that is, an intimate Truft and Familiarity: But as for Justice, Honefty, Civility, Gratitude, Humanity, Charity, and Relief in Diftrefs, and all other Duties whatsoever, due to the Community of Men, or Chriftians, or Neighbours, or Relations; and all the Efteem and Love due to Wisdom, Learning, Diligence, Courage, Patience, Purity, or any other Virtue poffeft by an Enemy, we owe it as much as if it were poffeft by a Friend. And we should take a great deal of care, that our Enmity do not fo byafs or blind us, as to hinder us to perceive, honour, and reward the commendable good Qualifications and Actions of an Enemy. Now from this way of regarding an Enemy, there are a great Number of Duties incumbent upon us, which, if we faithfully dif charge, they will go a great way in this difficult Duty, the Love of Enemies. But you will object perhaps, that though Justice obliges you not to wrong an Enemy, yet you cannot imagine how it should command your Love, your Heart being alienated with Enmity. To this I answer, that your Enemy may be poffeft of fo good Qualities, and endowed with fuch excellent Virtues, and may have done fuch worthy Actions, as deferve both Efteem and Love. Grant but this, and that our Enmity is not to blind us, but that

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